The article covers such issues as the relevance of the theory of perception as a multi-level information processing, the methodological role of the concept of representation and the relation of neurodynamic structures to subjective experience. The author critically reviews the philosophical presumptions underlying the various concepts of “local rationality,” the core of which is constituted by the belief that large ethnic cultures generate or are based on their own rationality and their own logic. Three statements are successively considered: thinking is (...) based on the inherent rules of rationality, logic is an extract of rationality, and types of rationality are geographically consistent with large ethnocultural communities. Empirical arguments are presented that demonstrate equivocality of the first two theses. In particular, firstly, it is shown that the genuine rationality of thinking lies not in following the rules that are immanent to it, but in the development of thinking and, more broadly, cognitive operations towards optimization of certain indicators of the cognitive or motor system that are important for survival and adaptation. In addition, this rationality is multivariate, and the choice between variants is often weakly determined or even random. Thus, the first statement turns out to be refuted. Secondly, by reference to the well-known experiments, it is shown that most people do not explicitly follow some declared logical rules in solving even logical or mathematical problems, and yet there is reason to consider their behavior rational. The third thesis, as shown with some limited empirical material, appears to be partially confirmed. Nevertheless, the demonstration of the doubtfulness of the first two theses makes the conclusion that different nations have different logics insufficiently substantiated. (shrink)

We focus here on the intercalary heterochromatin (IH) of Drosophila melanogaster and, in particular, its molecular properties. In the polytene chromosomes of Drosophila, IH is represented by a reproducible set of dense bands scattered along the euchromatic arms. IH contains mainly unique DNA sequences, and shares certain features with other heterochromatin types such as pericentric, telomeric, and PEV‐induced heterochromatin, the inactive mammalian X‐chromosome and the heterochromatized male chromosome set in coccids. These features are transcriptional silencing, chromatin compactness, late DNA replication, (...) underrreplication or elimination in somatic cells, and formation of the heterochromatin state in early embryogenesis. Post‐translational modification of histones and the specific nonhistone protein complexes are shown to participate in the establishment and maintenance of silencing for all heterochromatin types. Many IH regions contain binding sites for HP1 and/or Pc‐G proteins and all the regions are sites of heterochromatin‐associated SuUR protein. Some IH regions are known to contain homeotic genes. Summarizing these data, we suggest that IH regions comprise stable inactivated genes, whose silencing is developmentally programmed. BioEssays 25:1040–1051, 2003. © 2003 Wiley Periodicals, Inc. (shrink)

The most enigmatic feature of polytene chromosomes is their banding pattern, the genetic organization of which has been a very attractive puzzle for many years. Recent genome‐wide protein mapping efforts have produced a wealth of data for the chromosome proteins of Drosophila cells. Based on their specific protein composition, the chromosomes comprise two types of bands, as well as interbands. These differ in terms of time of replication and specific types of proteins. The interbands are characterized by their association with (...) “active” chromatin proteins, nucleosome remodeling, and origin recognition complexes, and so they have three functions: acting as binding sites for RNA pol II, initiation of replication and nucleosome remodeling of short fragments of DNA. The borders and organization of the same band and interband regions are largely identical, irrespective of the cell type studied. This demonstrates that the banding pattern is a universal principle of the organization of interphase polytene and non‐polytene chromosomes.Editor's suggested further reading in BioEssaysCaught in the act: Rapid, symbiont‐driven evolution AbstractFunction and evolution of sex determination mechanisms, genes and pathways in insects Abstract. (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)

As it happened, I became acquainted with E.V. Il'enkov quite late, in the mid- or even the late 1960s. It was only a bit more than ten years before his death that I began to feel at home in his house, was able to visit without calling ahead, and was able to call him by his first name and the familiar "you"—that is, like many, many of not only his true friends but also like-minded thinkers, who became his close acquaintances, (...) most of whom justly considered themselves his pupils … The door would open wide, and Olia, Professor K.I. Salimova, Eval'd's wife and most devoted friend, not at all surprised by the unexpected guest and seemingly even quite happy at his arrival , would try first to draw him into the kitchen and feed him … which she more often than not succeeded in doing. I am not talking about myself: there were always many guests, and this is precisely how they arrived at the Il'enkovs' apartment. Recently, a critic in Literaturnaia gazeta recalled those whom he met in Eval'd's apartment in the 1960s: "This was a tight circle of like-minded thinkers," wrote the critic. "But some of them are no longer with us, while most are far away, beyond our borders." Obviously, he had not been in the house often or had forgotten things over the distance of years. There was no "circle," nor could there have been one—not with this host, not with his lifestyle and way of relating to people. I met a good hundred fine and various people in Eval'd's home: I.N. Korzhavin, V. Davydov, A. Meshcheriakov, S. Vinogradova, N. Dubinin, V. Zinchenko, A. Zinov'ev, Iu. Kamiakin, and … indeed, five pages would not be enough to list the quite famous and the not-quite-so-famous, simply ordinary people with no claim to fame. Nazym Khikmet, A.N. Leont'ev, and B.M. Kedrov were friends of the house … Ever new faces, figures, and words come to mind. I cannot forgive myself: once Eval'd Vasil'evich wanted to take me along to Iurii Liubimov's to read his play Neither God nor Tsar nor Hero … [Ni bog, ni tsar' i ni geroi], but I had some other business, something so important that I do not even remember now what it was, and it is probably not worth remembering. But most likely I was too timid to appear uninvited at the house of a person burning with creativity. The same thing happened with Galich … Eval'd liked especially his song about Zoshchenko. He did not sing it; he narrated it, but in such a way that tears always came to one's eyes. (shrink)

This is a transcription of a debate on the concept of a person conducted in Moscow in 1983. David Bakhurst argues that Evald Ilyenkov's social constructivist conception of personhood, founded on Marx's thesis that the human essence is 'the ensemble of social relations', is either false or trivially true. F. T. Mikhailov, V. S. Bibler, V. A. Lektorsky and V. V. Davydov critically assess Bakhurst's arguments, elucidate and contextualize Ilyenkov's views, and defend, in contrasting ways, the claim that human (...) individuals are socially constituted beings. Issues discussed include: the concepts of activity and community and their relevance to the notions of mind and personhood; self-consciousness and its relation to personal identity; naturalism in Soviet thought. Translated from the Russian. (shrink)

Although Bastin et al. propose a useful model for thinking about the structure of memory and memory deficits, their distinction between entities and relational encoding is incompatible with data showing that even individual objects – prototypical “entities” – are made up of distinct features which require binding. Thus, “entity” and “relational” brain regions may need to solve fundamentally the same problems.

From the Editors:Such was the topic considered by members of a new discussion club, "The Free Word" [Svobodnoe slovo], along with specialists from the Institute of Philosophy, USSR Academy of Sciences.

From the Editors:Such was the topic considered by members of a new discussion club, "The Free Word" [Svobodnoe slovo] , along with specialists from the Institute of Philosophy, USSR Academy of Sciences.

O estudo etnográfico permite aos professores uma ampla percepção dos aspectos socioeducacionais que perpassam o contexto escolar, permitindo que se desenvolvam, a partir deste estudo, ações pedagógicas para problematizar conhecimentos socioambientais do contexto local e global. No Pibid Interdisciplinar: Educação Ambiental, o estudo etnográfico foi realizado em uma escola do campo, no interior de Jequié-BA, situada numa zona de mata atlântica. O objetivo desse artigo é apresentar a etnografia como propulsora da realização das ações socioambientais de replantio de árvores e (...) da Semana de Meio Ambiente. Os resultados indicam que a articulação dos diversos saberes coloca os alunos campesinos como protagonistas do seu contexto sociocultural, além de permitir uma integração maior do que foi observado etnograficamente e do que pode ser trabalhado na perspectiva socioambiental no contexto da educação do campo. (shrink)

BackgroundPreprint usage is growing rapidly in the life sciences; however, questions remain on the relative quality of preprints when compared to published articles. An objective dimension of quality that is readily measurable is completeness of reporting, as transparency can improve the reader’s ability to independently interpret data and reproduce findings.MethodsIn this observational study, we initially compared independent samples of articles published in bioRxiv and in PubMed-indexed journals in 2016 using a quality of reporting questionnaire. After that, we performed paired comparisons (...) between preprints from bioRxiv to their own peer-reviewed versions in journals.ResultsPeer-reviewed articles had, on average, higher quality of reporting than preprints, although the difference was small, with absolute differences of 5.0% [95% CI 1.4, 8.6] and 4.7% [95% CI 2.4, 7.0] of reported items in the independent samples and paired sample comparison, respectively. There were larger differences favoring peer-reviewed articles in subjective ratings of how clearly titles and abstracts presented the main findings and how easy it was to locate relevant reporting information. Changes in reporting from preprints to peer-reviewed versions did not correlate with the impact factor of the publication venue or with the time lag from bioRxiv to journal publication.ConclusionsOur results suggest that, on average, publication in a peer-reviewed journal is associated with improvement in quality of reporting. They also show that quality of reporting in preprints in the life sciences is within a similar range as that of peer-reviewed articles, albeit slightly lower on average, supporting the idea that preprints should be considered valid scientific contributions. (shrink)

Sophists’ apologia. -/- Sophists were the first paid teachers ever. These ancient Greek enlighteners taught wisdom. Protagoras, Antiphon, Prodicus, Hippias, Lykophron are most famous ones. Sophists views and concerns made a unified encyclopedic system aimed at teaching common wisdom, virtue, management and public speaking. Of the contemporary “enlighters”, Deil Carnegy’s educational work seems to be the most similar to sophism. Sophists were the first intellectuals – their trade was to sell knowledge. They introduced a new type of teacher-student relationship – (...) the mutually beneficial communication on equal terms. They taught pupils how to think independently and how to persuade others, which was inseparably connected with the rise of democracy in the most advanced Greek polices. Sophists were the first to proclaim that all people are naturally equal. They put forward the idea of natural rights and social contract, working out the fundamentals of the present-day law. In addition, they developed the basics of philology, psychology, logic, and gave a scientific explanation to the origins of religions. They embodied definite positive ideals of their epoch. Sophistry flourished in the second half of the Vth through he first third of the IVth centuries B. C. The period coincides with the heyday of the entire Greek history – the so called Greek Miracle epoch. Sophists expressed some present-day concepts of Ancient Greek ideology and mentality, characteristic of its Golden Age times. The Ancient Athens of the times of Periclus were similar to the Florence of Renaissance as to the type of social structure. That is why (?) the art of eloquence (public speaking) was highly respected in Florence. The two cities had a lot of features of the present-day capitalist society, which was due to their role as the main centres of industry of their “worlds-economies”. During the subsequent Hellenic period, the Old Order was restored, based on the feudal rent recipients’ rule. The degradation of society resulted in the decline of sophistry. Sophistry represents the highest point in the evolution of Greek philosophy. It is also the most prominent school as to the novelty of its ideas. That was owing to the common propensity for innovation typical of Periclus’ Golden Age, which in its turn resulted from the establishment of the individualistic and rationalistic thinking similar to present-day mentality. Among other aspects, close attention was paid to ethnic issues; some humanistic ideas such as Master and Servant ethics and Enlightment as the primary condition of man’s freedom, received scientific grounding. The genre of philosophical dialogue was developed, as well as the rationalistic scientific gnoceology, aimed at consistently opposing any religion. Dialectics, the most outstanding achievement of the Antiquity, was also worked out by the sophists. Zeno of Helleas was one of the sophists. Democrites’ ideas were, too, quite close to dialectics. Socrates’ contemporaries regarded him ironically, as shown, for example, in the Aristophanes’ comedy “Clouds”. Nevertheless, this scholar can still be referred to as a sophist, although of somewhat weird personality. Socrates’ popularity, which came later, should be attributed to the fact that he was the first philosopher ever to have been sentenced and executed by law, rather than to any valuable scientific contributions. Sophistry as such, rather than Socrates, marks the line between pre-Socratic and post- Socratic schools. Plato, with the exception of his latest works, is considered to belong to the same philosophical school. Specifically, there are valid reasons to believe that he was paid fees by his disciples. In Plato’s Dialogues, all points of view will be proven and then disproved, so that an integral philosophical system is hard to observe. Plato’s “Idealism” is but one of the many possible theories. His ideal philosophy is a high-minded argument of wise men. As late as towards the end of his life, Plato betrayed the ideals of sophistry, turning into the world’s first proponent of totalitarianism. Sophistry is Greek classical literature. Later on, philosophy, as well as the entire Greek civilization, started to fall into decline. Over 500 subsequent years, Hellenistic-Roman scholars never came up with anything novel. The entire process of antique philosophical evolution can be subdivided into the following six stages: Phoenician (IX–VIIth centuries B. C.), archaic (VIth – the first half of IVth century B. C., classic (the epoch of sophistry: the second half of the Vth through the first decades of the IIIrd centuries B. C.), late antique (middle of the IIIrd – first decades of the VI th centuries B.C.) The fact that early in the VIth century B. C. sophistry was rejected in Athens, has a lot to do with the consequences of their defeat in Peloponnesian war, a social catastrophe. Ever since, the prevalent part of the criticism of sophistry is a criticism of sophists’ immoral ways of life and personalities, rather than the essentials of their philosophy. For instance, Aristotle’s criticism primarily concerns their pragmatism and tendency to make a profit out of teaching. However, Aristotle himself taught his disciples along similar lines, showing them how to “be able to prove both opposites”. It was Aristotle who summed up sophists’ century-long elaborations. The traditional modern interpretation of sophists as shown in Plato’s dialogues appears to be groundless. The truth of the matter is that Plato regards sophists as more serious philosophers than Socrates was. It becomes especially clear in the dialogue titled “Protagoras”, which shows the latter as gaining an undoubted victory over Socrates. Generally speaking, Plato’s works never regard sophists as weak or worthless opponents. A common opinion as to the essence of sophists’, in particular, Protagoras’s philosophy, has hitherto not been worked out. Many researchers renounce the very existence of any specific philosophical position in sophistry. The term “relativism” itself now has a bad name. However, it should be borne in mind that Protagoras doctrine emerged as a result of an attempt to get out of the ontological dead-end to which the entire Greek natural philosophy had come. To this purpose, he employed Anaxagoras’s idea about everything comprising everything, whereupon he built his physical-ontological theory, and Zeno of Helleas’s concept that all objects are such and different at the same time in the same respect. According to Protagoras’s philosophy, every object does not only seem, but is different from every other object, including human beings. Therefore, every person is his or her own measure of all other entities. The objective reality is the Ego’s relations with the outer world. Every object’s essence is defined through its interaction with ourselves. Nothing remains stagnant – every existence already contains non-existence, and vice-versa. However, the relativity of being is not to be regarded as absolute. That means, that relatively stable and therefore relatively cognizable entities do exist, among them the words we say. Doubt is not considered absolute by relativists either, which differentiates them from skeptics and agnostics. They dare to believe. Uncertainty is Godly – here, Protagoras becomes very close to the concept of apathetic theology. Gorgius shared Protagoras’s views and tried to prove them applying the same method as Zeno applied when upholding Parmenidis’s philosophy. He argued that if one accepts the opposite point of view and agrees that nothing can exist and not exist at the same time, one is bound to come to an the absurd conclusion that nothing is cognizable and nothing exists. To prove that there is a universal contradiction within the Existence itself, Protagoras and his followers in their turn put forward a number of special logical arguments, called rules of contraries, or sophisms. The most well-known of them is the Euathle’s sophism, which proves that an object can be such and different at the same time in the same respect. Generally speaking, all relationships of any entity are extraneous. The idea that all entities, including concepts, exist and do not exist at the same time, was also accepted by Plato. It should be stressed, that Plato’s philosophy as a whole is relativists’ greatest achievement. In his dispute against relativism, Aristotle put forward the main concepts of his ontology: the existence falls into the existence in possibility and the existence in reality, or substance and accidence – the ever changing “sublunary” world and the stable world of divine heavenly bodies. This division made his system self-contradictory to the point of absurd. Aristotle quite realized, that the direct disproof of relativism is hardly possible, which fact makes his criticism a mere tautology. It is very indicative in this respect that materialists, idealists and even skeptical agnostics applied the same arguments do disprove relativism. That demonstrates that the inner contradiction between any forms of “absolutism” and relativism is the most fundamental philosophical problem. Relativist ideas were repeatedly renewed throughout history, provided the social conditions were favourable. In variations, the concepts were advanced by Tzuan Tsi and ancient Chinese sophists, apostle Paul, Nicolas of Cusa, Galileo, Rene Descartes, G. Berkley, D. Hume, Ch. S. Pierce, E. Mach, A. Bogdanov, F. de Saussure, N. Bore, P. Feuerabend, U. Quain and others. However, no consistent relativist ontological system was developed after Protagoras. Meanwhile, a valid relativist theory could provide a clue to a fuller and more adequate general physical concept of the world, and to a deeper understanding of quantum mechanics. -/- Relativism as an ontological system of beliefs. -/- The relativist principle of relativity of all that exists is fundamental for the entire system of philosophy. Absolutely everything exists, but, at the same time, no existence is absolute. Anything is possible, but those entities only exist for us with which we interact this way or another, i. e., reality is interaction, “I interact – hence, I exist”. However, an overly close relationship between entities leads to non-existence – in other words, there is a certain existential optimum. For all of us, information, or perceptible heterogeneities, is real. Each of us is the center of a definite system of interactions with the world. If God is an endless Possibility, then the World is but the man’s dialogue with God. However, the ties that bind us with the world are of some definite kind, which predetermines our reality. The principle of relativity constrains itself, as any relativity is relative. On the one hand, that calls forth the Evil – caused by our own weakness. On the other hand, it makes our world relatively stable and cognizable. Generally speaking, the world is what we are. Everybody has an own Universe, but since people are fairly similar, our universes can be regarded as one Universe with common laws and regulations. It is possible for us to change the degree of objects’ existence in relation to ourselves and one another. It is equally important, though, to remain ourselves (keep following our “warrior’s path”). Since everything exists and no existence is absolute, the process of cognition should involve a criticism of everything but never a complete rebuttal of anything. The criterion of verity for any theory then is in its capacity to build itself upon a bigger number of diverse statements than in any other theory. Theoretically, all philosophies should ideally be complementary. The question of what in fact happened is meaningless unless we specify the “we”, the “where” and the “when”. The past can only exist as part of the present. When we change, our past undergoes corresponding qualitative objective changes, all of which are irreversible. The contemporary physics regards all objects of the Universe as existing for one another, which results in absurd conclusions. In fact, only what we interact with, exists. The so called “speed of light in vacuum” c is the maximum speed of direct interaction and direct exchange of signals. Specifically, at the oncoming speed c with a significant blue parallax the gamma-quantum is unable to interact with the matter. When this speed is reached, the gravitational mass of objects in relation to one another becomes equal to zero (imaginary), whereas their inertial mass equals infinity. Further acceleration will bring us into an entirely different Universe. That means that the Universe is an open system, which fact destroys all present-day cosmological models. Anything is possible in this world. Our reality is magic. Every bit of space contains a potentially limitless number of bits of other, however virtual, universes, as well as an infinite number of particles, which are still virtual for us (as postulated by quantum mechanics). In other words, there exists an infinity of different realities. With all the above in mind, the different levels of entities’ existence, in particular, of Life and Reason, should be taken into consideration. For example, to which extent a live system exists in relation to the inanimate forms of being is very indefinite, as what life is has to be determined by living creatures. An even greater compass of levels of existence can be brought about through interaction – that is the core idea of Godel’s theorem. As a result, the range of forms of existence tends towards infinity – the evolution of matter through super-intelligence will bring us up to God’s heights. A more generalized mathematical model of the physical world, including a universal operator of the co-existence of objects, can be developed based on the above considerations. The bonds between objects become weaker owing to 1) a high speed, 2) acceleration, 3) rotation, 4) strong gravity, 5) strong fields of other kinds, 6) the difference of levels of existence , 7) phase shifts. Yet, there always is an existential optimum. Such mathematical model is to operate certain non-transitive algebras. Relativist ontology assumes that the notion of “temperature” is relative, thus making it possible to ignore the Second Law of Thermodynamics. In its turn, that will allow for phase shifts. A perpetual motion machine of the second type will become a reality. Rotation could presumably be used to increase inertial and decrease gravitational mass, slowing down the time. An experimental research could shed light on the mentioned effects. (shrink)

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 61 Heft: 2 Seiten: 149-164.

In this article I show that Dostoevskij criticized traditional Christianity, and that for him the authentic teaching of Christianity concerned the unity of man and God, the existence in man of a divine “dimension,” the opening of which allows man to become an absolute being. In the context of this understanding of man and God the concept of “joy” is an important one. This concept includes, on the one hand, the fullness of earthly human life and, on the other hand, (...) the transformation of man and of all earthly being into an absolute and divine state. Dostoevskij’s philosophical outlook appears to be a development of a well known philosophical tradition, mystical pantheism. (shrink)

The aim of this article is to analyze the main contributions of Wesley C. Salmon to the philosophy of science, that is, his concepts of causation, common cause, and theoretical explanation, and to provide a critique of them. This critique will be based on a comparison of Salmon's concepts with categories developed by Hegel in his Science of Logic, and which can be applied to the issues treated by Salmon by means of the above given three concepts. It is the (...) author's contention that by means of Hegelian categories it becomes possible to provide a critique of Salmon's philosophy of science and at the same time to enlarge the concept framework of philosophy of science. (shrink)

The paper reconstructs three main stages in the development of Carnap’s approach to language in the years 1931 – 1947. It starts with Carnap’s approach to metalogic in his Viennese Zirkelprotokolle and his Logische Syntax der Sprache from the point of view of one-level approach to the relation between metalanguage and its object-language. It then analyzes Tarski’s turn to semantics in his paper presented at the Paris conference in September 1935, as well as the implications of his view for Carnap’s (...) approach to semantics from 1935 until 1943. Finally, it analyzes Church’s rediscovery of Frege and its impact on Carnap’s shift to the extension/intension distinction in his semantics in the years 1943 – 1947. (shrink)

The paper, as a continuation of the paper Hanzel , provides a methodological generalization of Newton’s method of theory construction as applied in Book I and Book III of his Principia. It reconstructs also the method of measures applied in those books. Finally, it shows how the term “harmonic law” changes its meaning in the Principia.

The paper, as a continuation of the paper Hanzel , provides a methodological generalization of Newton’s method of theory construction as applied in Book I and Book III of his Principia. It reconstructs also the method of measures applied in those books. Finally, it shows how the term “harmonic law” changes its meaning in the Principia.

The paper deals with the concepts of measure and measurement from the point of view of philosophy as well as natural and social science. First, Hegel´s approach to these concepts is analysed. Then Hegel´s concepts are compared to Marx´s economic works where the concepts of external, inherent and manifest measure are exemplified. Finally, Newton´s Principia are compared with Marx´s economical works and their similarities and differences are outlined.

The aim of the paper is to reconstruct the concept of natural necessity upon which the empirical causal type of a scientific law rests and to enlarge the notion of the conditions of a scientific law. According to regularity theory, what counts in the investigation of causation is the universality of causal proposition. So in this theory priority is given to the explication of the concept “scientific law”. Such an explication was provided by Popper in the first edition of his (...) Logik der Forschung. He defines here the concept “scientific law” by distinguishing between strictly universal propositions and numerical propositions. Later Popper, drawing upon W. Kneale´s criticism, proposed another definition of natural necessity. He expounds his revised view in Chapter X* of the new appendices of the Logic of Scientific Discovery by means of the famous moa-example. He views statement “All moas die before the age of fifty years” as not physically necessary because its truth depends on the presence of conditions different from singular initial conditions. Ba distinguishing between singular initial conditions and modification conditions I, contrary to Popper, claim that that statement can be viewed as naturally necessary. (shrink)

The paper tries to provide an alternative to C. G. Hempel’s approach to scientific laws and scientific explanation as given in his D-N model. It starts with a brief exposition of the main characteristics of Hempel’s approach to deductive explanations based on universal scientific laws and analyzes the problems and paradoxes inherent in this approach. By way of solution, it analyzes the scientific laws and explanations in classical mechanics and then reconstructs the corresponding models of explanation, as well as the (...) types of scientific laws appearing in it. The paper makes an attempt to provide a new approach to scientific laws and scientific explanations. Based on my paper Hanzel I give a brief overview of Hempel’s approach to scientific laws and scientific explanation, as well as of its failures and paradoxes. As a way out, I analyze the scientific laws and explanations in classical mechanics and then reconstruct the corresponding models of explanation, as well as the types of scientific laws appearing in it. Finally, I provide a differentiated typology of scientific laws and scientific explanations. (shrink)

The aim of the paper is to investigate, from the point of view of philosophy of science and philosophy of social science, the turn in the ape language project as accomplished in the works of Sue Savage- Rumbaugh and her collaborators. In this project took place a highly interesting turn from the orientation of research on natural sciences to that on humanities. We shall analyze all the relevant works of Savage-Rumbaugh from the point of view of the two central levels (...) of ALP: its scientific level and the methodological level. (shrink)

The aim of this article is to analyze the main contributions of Wesley C. Salmon to the philosophy of science, that is, his concepts of causation, common cause, and theoretical explanation, and to provide a critique of them. This critique will be based on a comparison of Salmon’s concepts with categories developed by Hegel in his Science of Logic and which can be applied to issues treated by Salmon by means of the above given three concepts. It is the author’s (...) contention that by means of Hegelian categories it becomes possible to provide a critique of Salmon’s philosophy of science and at the same time to enlarge the concept framework of philosophy of science. (shrink)

The paper outlines an epistemic logic based on the proof theory of substructural logics. The logic is a formal model of belief that i) is based on true assumptions (BTA belief) and ii) does not suffer from the usual omniscience properties.

We outline a novel solution to Moore’s paradox within the framework of update semantics, which explains Moorean absurdity in terms of non-cohesiveness. It is argued that, unlike the outlined solution, Gillies’ treatment of the paradox within this framework is not satisfactory.

The paper sketches an analysis of the notion of a self-fulfilling belief in terms of doxastic modal logic. We point out a connection between self-fulfilling beliefs and Moore’s paradox. Then we look at self-fulfilling beliefs in the context of neighborhood semantics. We argue that the analysis of several interesting self-fulfilling beliefs has to make essential use of propositional quantification.

Pavel Cmorej has argued that the existence of unverifiable and unfalsifiable empirical propositions follows from certain plausible assumptions concerning the notions of possibility and verification. Cmorej proves, it the context of a bi-modal alethic-epistemic axiom system AM4, that (1) p and it is not verified that p is unverifiable; (2) p or it is falsified that p is unfalsifiable; (3) every unverifiable p is logically equivalent to p and it is not verifiable that p; (4) every unverifiable p entails that (...) p is unverifiable. This article elaborates on Cmorej’s results in three ways. Firstly, we formulate a version of neighbourhood semantics for AM4 and prove completeness. This allows us to replace Cmorej’s axiomatic derivations with simple model-theoretic arguments. Secondly, we link Cmorej’s results to two well-known paradoxes, namely Moore’s Paradox and the Knowability Paradox. Thirdly, we generalise Cmorej’s results, show them to be independent of each other and argue that results (3) and (4) are independent of any assumptions concerning the notion of verification. (shrink)

The paper sketches an analysis of the notion of a self-fulfilling belief in terms of doxastic modal logic. We point out a connection between self-fulfilling beliefs and Moore’s paradox. Then we look at self-fulfilling beliefs in the context of neighborhood semantics. We argue that the analysis of several interesting self-fulfilling beliefs has to make essential use of propositional quantification.

The article analyzes the original concept of the development of ancient religions and the emergence of Christianity set out in the six-volume work of F.F. Zelinski History of Ancient Religions. Zelnski refutes the well-established idea of the origin of Christianity from Judaism and proves that it was based on the Hellenistic-Roman religion of the early Roman Empire. In this religion, a idea of monotheistic and pantheistic God was formed, which is the basis of all world processes and human actions, at (...) the same time the idea arose of the possibility of a "particle" of God entering a separate human personality. According to Zelinski, it was these ideas that became the basis of Christianity, which radically rethought them, but nevertheless left them close to the beliefs of the majority of the citizens of the Roman Empire; that is why early Christianity quickly spread throughout the empire. The article suggests that Zelinski's flight from Bolshevik Russia in the 1920s and his life in the Polish Catholic environment led to the fact that he refused to develop his ideas to their natural outcome, which could conflict with Catholic teaching. The article reconstructs the result that Zelnski should have come to with the consistent implementation of his ideas: he would have to admit that the teachings of Jesus Christ and early Christianity which arose from the Roman religion and not from Judaism coincides with that religious tradition which the Catholic Church has persecuted in a story called the Gnostic heresy. (shrink)

The article is the study of some aspects of the methodology of scientific knowledge that F. Bacon addressed in his treatise “New Organon” (1620) and in other works in one way or another related to his work on the project of the Instauratio Magna Scientiarum. The article focuses on the following three questions: Bacon’s attitude to Aristotle’s legacy, the context of Bacon’s doctrine of idols and the reasons for the English philosopher to choose a fragmented (aphoristic) form of presentation of (...) his ideas in the “New Organon” and in some other works. Based on an analysis of Bacon’s works related to the above project, it was shown that his statements about Aristotle and his philosophy were differentiated depending on whether the corresponding text was intended for printing or served as a working draft. In the latter case, the estimates of Aristotle by Bacon were more stringent. Baconian criticism of Aristotelianism was formed in the context of the development by the English philosopher of the doctrine of the idols of knowledge. The article shows that developing this doctrine, Bacon proceeded from the idea of mass insanity of the human race (insania publica), which has ancient roots and was shared by a number of contemporaries of F. Bacon. At the same time, the latter considered Aristotle as the creator of “a kind of art of insanity (artemque quondam insaniae componere)”. As a cure for “insania universalis”, Bacon proposed a new method (the “new organon”) of cognition, and the presentation of his ideas in the form of separate, but conceptually related aphorisms, as a way of activating the reader’s thought process. (shrink)

The article deals with the symbolic meanings that the images of America and Switzerland have in the works of F.M. Dostoevsky. It is shown that the meanings of these two images are interconnected and constitute a dialectical contradiction, and each image, in turn, has two contradictory meanings - positive and negative. America acts, on the one hand, as a symbol of the openness and freedom of man, his desire to build the future on his own, but, on the other hand, (...) it expresses a dead-end path of development based only on material values. Switzerland embodies the ideal of spiritual development, which is the inner essence of European civilization, but at the same time it symbolizes the patriarchal, sinless state of man, which does not correspond to real earthly life. Switzerland is the ideal of the heavenly state of an earthly person, but this ideal is impossible in real life. The tragedy of the impracticability of this ideal is most clearly demonstrated by Dostoevsky through the story of Prince Myshkin in the novel The Idiot. (shrink)

The considerable prominence of internet addiction (IA) in adolescence is at least partly explained by the limited knowledge thus far available on this complex phenomenon. In discussing IA, it is necessary to be aware that this is a construct for which there is still no clear definition in the literature. Nonetheless, its important clinical implications, as emerging in recent years, justify the lively interest of researchers in this new form of behavioral addiction. Over the years, studies have associated IA with (...) numerous clinical problems. However, fewer studies have investigated what factors might mediate the relationship between IA and the different problems associated with it. Ours is one such study. The Italian version of the SCL-90 and the IAT were administered to a sample of almost 800 adolescents aged between 16 and 22 years. We found the presence of a significant association between IA and two variables: somatization (β = 7.80; p < 0.001) and obsessive-compulsive symptoms (β = 2.18; p < 0.05). In line with our hypothesis, the results showed that somatization predicted the relationship between obsessive-compulsive symptoms and IA (β = −2.75; t = −3.55; p < 0.001), explaining 24.5% of its variance (ΔR2 = 1.2%; F = 12.78; p < 0.01). In addition, simple slopes analyses revealed that, on reaching clinical significance (+1 SD), somatization showed higher moderation effects in the relationship between obsessive-compulsive symptoms and IA (β = 6.13; t = 7.83; p < 0.001). These results appear to be of great interest due to the absence of similar evidence in the literature, and may open the way for further research in the IA field. Although the absence of studies in the literature does not allow us to offer an exhaustive explanation of these results, our study supports current addiction theories which emphasize the important function performed by the enteroceptive system, alongside the more cited reflexive and impulsive systems. (shrink)

Diese Veröffentlichung des verdienten Forschers entstand auf der Grundlage seines Vortrags auf dem 8. Internationalen Kolloquium über Gregor von Nyssa 1998 in Paderborn. Der Beitrag auf dem Gregorkolloquium wurde auf Anregung und mit Unterstützung von Hubertus R. DROBNER zur Monographie ausgebaut und herausgegeben. Die detaillierte und umfassende Darbietung des Quellenmaterials zu den entscheidenden Fragen der Gregorforschung, die das Buch von Lilla leistet, macht das Anliegen des Herausgebers verständlich. Es gelingt dem Autor, die Quellenforschung mit der geistesgeschichtlichen Betrachtung der Problematik zu (...) einer spannenden Darstellung zu verbinden, womit er das gegebene Versprechen (S. XVII) uneingeschränkt einlöst. Darüber hinaus stellt die Studie von LILLA eine wertvolle Vervollständigung des Quellenapparats zu der Textausgabe von De Beatitudinibus von John F. CALLAHAN in Gregorii Nysseni Opera aus dem Jahr 1992 dar. (shrink)