In this paper we study the relations between the fragment L of classical logic having just conjunction and disjunction and the variety D of distributive lattices, within the context of Algebraic Logic. We prove that these relations cannot be fully expressed either with the tools of Blok and Pigozzi's theory of algebraizable logics or with the use of reduced matrices for L. However, these relations can be naturally formulated when we introduce a new notion of model of a sequent calculus. (...) When applied to a certain natural calculus for L, the resulting models are equivalent to a class of abstract logics (in the sense of Brown and Suszko) which we call distributive. Among other results, we prove that D is exactly the class of the algebraic reducts of the reduced models of L, that there is an embedding of the theories of L into the theories of the equational consequence (in the sense of Blok and Pigozzi) relative to D, and that for any algebra A of type (2,2) there is an isomorphism between the D-congruences of A and the models of L over A. In the second part of this paper (which will be published separately) we will also apply some results to give proofs with a logical flavour for several new or well-known lattice-theoretical properties. (shrink)

La estructura convivencial: La convivencia como problema, por V. M. González-Haba Guisado. Diálogos verdaderos y diálogos falsos, por G. D. Pire.--El hecho religioso: La libertad religiosa, fundamento de la convivencia política, por P. Lucas Verdu. La religión como sistema establecido, por F. Pérez Gutiérrez. La función del escritor, por J. Maritain.--La realidad socio-económica: Sociología del cooperativismo agrario, por A. Fernández Oubiña. La alienación internacional, por C. Herreros de las Cuevas. Salario y plusvalía, por M. Rico Lara.--Las tensiones sociales: Reflexiones sobre (...) democracia y opinión, por C. Movilla Alvarez. Participación social y personalidad, por J. Ubalde Merino. El derecho natural como técnica de racionalización, por M. M. Zorrilla Ruiz. (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)

Business ethics is a topic receiving much attention in the literature. However, the term 'business ethics' is not adequately defined. Typical definitions refer to the rightness or wrongness of behavior, but not everyone agrees on what is morally right or wrong, good or bad, ethical or unethical. To complicate the problem, nearly all available definitions exist at highly abstract levels. This article focuses on contemporary definitions of business ethics by business writers and professionals and on possible areas of agreement among (...) the available definitions. Then a definition is synthesized that is broad enough to cover the field of management in a sense as full as most managers might conceive of it. (shrink)

Purpose. The article is aimed to substantiate the view on the phenomenon of laughter as a subject of semiotic analysis, which leads to the following tasks: to reveal the possibilities of semiotics application in the study of laughter nature; to analyze the phenomenon of laughter as a cultural and natural phenomenon, as a sign and as an attribute; to consider the place of laughter in culture, which is understood as a sign system. Theoretical basis. The semiotic approach proceeds from the (...) fact that human lives in the world of signs, all the surrounding reality can be interpreted as a sign system. The basic concept of semiotics is the concept of a sign. The theoretical basis of the article is understanding the culture as a sign-symbolic system. Laughter is considered as a phenomenon ontologically rooted in human culture. At the same time, laughter is on the edge of culture. The research is based on the work of semiotic authors, cultural researchers, and the researchers of laughter. Originality. The originality lies in the application of the semiotic method to the research of laughter phenomenon, consideration of the dialectics of natural and cultural, signedness and non-signedness, manifested in the phenomenon of laughter. Conclusions. Laughter is considered as a psychophysiological phenomenon and as a cultural phenomenon. Laughter acts as an emotional manifestation, a physiological reaction, but socially and culturally mediated. In any case, laughter indicates an emotional or cognitive state of a human. Laughter acts as a process and result of the interpretation of a sign, a reaction to a sign. Laughter is a form and a means of communication. Being a natural phenomenon, in the process of social evolution, laughter acquires signedness, is integrated by culture as a sign system, and, at the same time, maintains a connection with nature. Thus, laughter occupies an ambivalent position between nature and culture. In the phenomenon of laughter, the dual state of human is revealed. In laughter, boundaries are blurred, the unity and opposition of natural and cultural, biological and social, soul and body, thought and feeling, sign and attribute are manifested. (shrink)

In the latest reform of the National Health Service great emphasis has been placed on the achievement and maintenance of quality. Mechanisms for ensuring this are being set up under the general title of “clinical governance”. What is the meaning of this term? The metaphor behind the phrase is of navigation through stormy seas, but who guides the helmsman? Clinical ethics committees could have a part to play in these changes, provided their role is properly understood. Clinical governance is concerned (...) with management according to an agreed set of aims. The task of ethics committees is Socratic rather than managerial. They should ask fundamental questions about the ethical norms of the services provided and give critical appraisal of the moral character of institutional policies. If these tasks are carried out then governance may become a watchword rather than just another buzzword. (shrink)

Zusammenfassung Der Beitrag widmet sich der Entstehung des Faches Religionsgeschichte in Frankreich. Die Vorgeschichte zu diesem Prozess beginnt mit Benjamin Constants Religionsphilosophie der 1810–1820er Jahre, in der die lokalen und diachronen Veränderungen des allgemein menschlichen religiösen Gefühls als ein Schlüssel zur Religionsgeschichte verstanden wurden. Nach einer langen Pause wird das Thema des religiösen Gefühls in Albert Révilles liberaltheologischem Projekt wieder aktuell. Ausgehend von Schleiermachers Voraussetzungen hoffte Réville dadurch die Apologetik zu modernisieren wie auch den Weg zum theologischen Inklusivismus zu bahnen. (...) Sein Sohn Jean, ebenfalls Theologe, neutestamentlicher Forscher und Sentimentalist, arbeitete mit dem Vater zusammen an der Institutionalisierung des Faches Religionsgeschichte in Frankreich. Albert Réville leitete von 1886 bis zu seinem Tod 1906 die fünfte (religionswissenschaftliche) Sektion der École Pratique des Hautes Études, gleichzeitig war Jean Réville seit 1884 Herausgeber der Fachzeitschrift Revue de l’histoire des religions. Révilles theoretischer Standpunkt wurde von É. Durkheim und seinen Gleichgesinnten H. Hubert und M. Mauss, die die weitere weltanschauliche Säkularisierung förderten, nach 1898 stark kritisiert. Diese Serie von Erwiderungen zeigt die Kluft zwischen der Methodologie der (dem Ursprung nach) evangelischen Religionsgeschichte und der durkheimischen Religionssoziologie. (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.

The construct of “choking under pressure” is concerned with the phenomenon of unexpected, sudden, and significant declines in individual athletes’ performances in important situations and has received empirical attention in the field of sport psychology. Although a number of theories about the reasons for the occurrence of choking under pressure exist and several intervention approaches have been developed, underlying mechanisms of choking are still under debate and the effectiveness of existing interventions remains contested. These sudden performance declines also occur in (...) team sport. “Collective sport team collapse,” which describes the situation when an entire sport team underperforms significantly within an important competitive situation, has received less empirical attention, in comparison to individual choking research. While there are a few studies that have investigated causes of collective team collapse, understandably, there has been limited empirical investigation of preventative and intervention strategies. Although the two constructs appear to share several similar characteristics and mechanisms, research has not yet examined the conceptual, theoretical, empirical, and practical links between choking under pressure and collective sport team collapse. In this review article, we seek to examine these similarities and differences and identify new ways of thinking about future interventions. Furthermore, current empirical understandings in the field of choking under pressure and collective sport team collapse are presented and the most effective intervention approaches for both constructs are introduced. On the basis of this examination, we modestly make some initial recommendations for sport psychological practitioners and future research. (shrink)

The primary aim of this study is to dissolve the mind-body problem. It shows how the ‘problem’ separates into two distinct sets of issues, concerning ontology on the one hand, and explanation on the other, and argues that explanation – whether or not human behaviour can be explained in physical terms – is the more crucial. The author contends that a functionalist methodology in psychology and neurophysiology will prove adequate to explain human behaviour. Defence of this thesis requires: an examination (...) of the mental/physical dichotomy, and its rejection in favour of a distinction between psychological and physical terms; a description and discussion of functionalism in psychology and neurophysiology, showing how the notorious problem of the necessary intensionality of psychological terms may be circumvented; an examination of the role of computer simulation in psycho-physical research; and an explanation of how the phenomena of sentience fit the functional framework. The book concludes that the thesis presented is in all essentials that of Aristotle; Aristotle had no ‘mind-body problem’, and were it not for a subsequent over-obsession with Cartesian scepticism, we need not have had one either. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Matter and Mathematics: An Essentialist Account of the Laws of Nature by Andrew YOUNANDominic V. CassellaYOUNAN, Andrew. Matter and Mathematics: An Essentialist Account of the Laws of Nature. Washington, D.C.: The Catholic University of America Press, 2023. xii + 228 pp. Cloth, $75.00Andrew Younan’s work situates itself between two opposing philosophical accounts of the laws of nature. In one corner, there are the Humeans (or Nominalists); in the (...) other, the Anti-Humeans (or Platonists). The goal of the book is to find an explanation for the orderliness of the natural world that avoids falling into the difficulties of the two opposing philosophies. For example, the Humeans treat “events” as fundamental, and the laws of nature follow from these “events.” For the Humeans, reality is essentially random, with any order being something of our own contrivance. Whereas for the Anti-Humeans, the laws of nature are fundamental and are treated as causing events, turning the effect of necessity into the cause of material [End Page 166] characteristics. Looking to Aristotle and Thomas Aquinas, Younan proposes the recovery of a third option, the Essentialist position. This Essentialist position understands substances, that is, individual beings, as fundamental and all else (for example, events and laws of nature) follow from these individual beings. The thesis of the book, generally understood, is that Essentialism evades the critiques that the Humeans and Anti-Humeans put against one another while retaining what is right in each approach.The book is divided into two parts. The book’s first part deals with general objections and replies and is divided into three chapters. Chapters 1 and 2 address the two opposing accounts of nature mentioned, while chapter 3 argues for the benefits of recovering an Essentialist position. Chapter 1 examines the objection that Aristotelian natural philosophy is incompatible with modern science, an objection raised by Descartes. Chapter 2 addresses the objections of the Humeans, namely, that natural philosophy and, with it, causality and induction have been debunked. Chapter 3 looks at the fathers of quantum theory, specifically Heisenberg, and argues that a return to Aristotle’s understanding of nature would benefit the modern scientific project. The book’s second part is an argument for the Essentialist position and is divided into three chapters. Chapters 4 and 5 are the foundation for chapter 6. Chapter 4 is an abstractive account of mathematics, differing from Descartes and his conceptions, which draws on the texts of Aristotle and Aquinas’s Division and Methods. Chapter 5 situates necessity and its role in Aristotelian natural philosophy. Chapter 6 is the author’s attempt at defining what it is to be a law of nature.Younan argues that adopting an essentialist understanding of nature in a system where all knowledge begins in the senses has three significant “payoffs.” The first is that it avoids governance language, that is, it avoids making laws themselves causes of necessity; the second is that it avoids the assertion of a priori knowledge; the third is that it understands individual things as the fundamental primitives in nature, restoring the substance to its proper place as the thing that “stands under” accidental being.The book is concluded with an appendix that explores and rearticulates Thomas Aquinas’s fifth way under the consideration of everything the author had argued for in the book’s main text. Taking as established by the rest of the book that necessity and teleology go hand in hand, Younan argues for a creator God who establishes a universe freely but within certain parameters that follow upon being itself. Younan concludes, with Thomas Aquinas, that laws of nature are “ordinances of reason” that must come from a rational mind. To be as consistent as they are, the laws of nature must be promulgated by God, and they are discoverable within the nature of matter itself.Younan’s book often engages its interlocutors on the big-picture scale, frequently giving generalizations and not going into details to avoid getting bogged down in the weeds. The author is very aware of what he is doing. [End Page 167] It is appropriate since engaging the multiheaded hydra of the schools of thought that Younan... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Opining the articuli fidei:Thomas Aquinas on the Heretic’s Assent to the Articles of FaithM. V. DoughertyTHOMAS AQUINAS’S ACCOUNT of the infused virtue (habitus) of faith presupposes that some intrinsically intelligible truths are beyond the range of the natural cognitive abilities of human beings. The possession of the virtue of faith allows the believer to transcend certain natural epistemic limitations so that he can assent to truths that are necessary (...) for salvation. Consonant with the Catholic theological tradition, Aquinas refers to such truths as the articles of faith (articuli fidei), and stock examples include propositions concerning the Trinity and the Incarnation.1In light of the many and well-known texts from the Corpus Thomisticum that highlight the disproportion or incommensurability between the articles of faith and the natural cognitive abilities of human beings, it would not be unreasonable for one to assume that faith is required to assent to such articles of faith [End Page 1] in this life. Such an interpretive assumption could be expressed as:A1: A human being can assent to the articles of faith in this life if and only if the human being is fortified with the infused virtue of faith.One might be led to ascribe A1 to Aquinas when one considers that he criticizes the Pelagians precisely for maintaining that the assent to matters of faith is caused by nothing other than free will.2 Still further, one might think that strong evidence for A1 is Aquinas’s claim that “free will does not suffice for believing, since those things that are of faith are above reason.”3I argue, however, that A1’s identification of the virtue of faith as a necessary condition for the assent to the articles of faith does not adequately reflect Aquinas’s position, despite the many texts that may suggest such a view.4 That Aquinas does not endorse A1 can be made evident by examining his largely overlooked account of the epistemic state of the heretic (haereticus). To be sure, most commentators who explore the Thomistic treatment of heresy focus on the psychology of error underlying the heretic’s denial of one or more of the articles of faith.5 In the present paper I take an alternate path, however, focusing on those epistemic acts whereby the heretic gets its [End Page 2] right, so to speak, by correctly assenting to some of the articles of faith. Aquinas maintains that the heretic does not possess the infused virtue of faith yet still assents to all the articles of faith except for the one or more articles that he denies. Bereft of faith, the heretic “holds those things that are of faith by another mode than through faith.”6 This seemingly anomalous epistemic condition deserves consideration.7I. Intellects without FaithThe heretic appears to be cognitively privileged, since without faith he assents to the things that are of faith, seemingly overcoming without divine assistance the aforementioned disproportion between the limited range of reason and the articles of faith. Aquinas is aware of the apparent difficulty; in the Summa theologiae he defuses the rather unusual objection that heretics appear to have greater cognitive capacities than the faithful, since heretics routinely and unassistedly assent to those higher truths without possessing the virtue of faith.8 Aquinas concludes that the heretic holds the articles of faith by opinion (opinio), not faith.What makes one a heretic? Frequently Aquinas identifies obstinacy (pertinacia, instantia) as a necessary condition for heresy.9 The cause of heresy is at times identified with pride [End Page 3] (superbia).10 On Aquinas’s account, heresy is a species of unbelief (infidelitas) and every heretic is a schismatic.11 But the heretic does get many things right. If one were to deny all of the articles of faith, one would not qualify as a heretic, but would simply be a nonbeliever or an apostate. So, apart from the denial of an article (or a few articles) that specifies heretics as the distinct kind of heretic they happen to be, heretics for the most part succeed in assenting to most—but not all—of the articles of faith.Although the... (shrink)

The ethics of citation has attracted increased attention in recent discussions of research and publication ethics, fraud and plagiarism. Little attempt has been made, however, to situate specific citation misbehaviors in terms of broader ethical practices and principles. To investigate researchers’ perceptions of citation norms, we surveyed active US researchers receiving federal funding from the National Institutes of Health (NIH), the National Science Foundation (NSF), and the National Endowment for the Humanities (NEH). Participants (_n_ = 257) were asked about citation (...) norms they endorse (norm reports), the behaviors they perceive others to engage in (peer reports), and their own citation behaviors (self-reports). Our analyses showed that while considerable discrepancies exist between norm reports, peer reports and self-reports, respondents’ discipline has no significant effect on these. Participants indicated that their own practices and that of their peers falls short of the norms they endorse, but that their own behavior is much less ethically deficient than that of their peers. An exploratory factor analysis revealed that ethically questionable citation behaviors could be grouped usefully into three categories: strategic citations, neglectful citations, and blind citations. Contrary to our hypothesis, the survey showed that greater experience does not always result in better citation practices. A particularly divisive issue pertained to intentionally citing authors from underrepresented demographic groups for reasons of social justice, but broad support for this practice is lacking, although arts and humanities scholars are slightly more supportive. Most researchers view questionable citation practices as negatively affecting their disciplines. Our findings suggest the need for clearer articulations of the citation norms and improved guidance and training about citations. (shrink)

The paper aims to analyze three discussions pertaining to the artificial intelligence project that took place on both sides of the “Iron Curtain” since the 1960s: 1) E.V. Ilyenkov – D.I. Dubrovsky (USSR), 2) H. Dreyfus – computer scientists (USA), 3) H. Dreyfus – H. Collins (USA – UK). The authors observe the originality of the arguments of Soviet philosophers in comparison with the discussions in the US and UK. The basis for a comparative analysis of these discussions is the (...) typology of social intercourse paradigms, which assumes the existence of three fundamentally different views of humans as social beings: the information-instrumental, the existential-phenomenological, and the social-institutional paradigms. These views correlate with the ideas about humans within different theoretical structures examining artificial intelligence. The information-instrumental paradigm poses the problem of social intercourse regarding communication, material, and informational exchange (D.I. Dubrovsky, computer scientists). The social-institutional paradigm considers social intercourse as personification, actualization, and implementation of the structural characteristics of social relations (E.V. Ilyenkov). The existential-phenomenological paradigm characterizes social intercourse as the realization of the internal potency of a self-conscious individual (H. Dreyfus). The paper exposes that the theoretical and methodological foundations of the discussions under consideration are similar to the paradigmatic foundations of the analysis of social intercourse in social philosophy and social sciences. There are “two and a half floors” in the research of problems associated with the entry of artificial intelligence technologies into the everyday life of society: 1) philosophy, computer and cognitive sciences; 2) social sciences; 3) interdisciplinary research. A particular paradigmatic structure and a unique research problem characterize each of them. In conclusion, “new old questions” are highlighted that structure the field of contemporary social analytics for studying artificial intelligence and artificial sociality. (shrink)

We give a novel approach to proving soundness and completeness for a logic (henceforth: the object-logic) that bypasses truth-in-a-model to work directly with validity. Instead of working with specific worlds in specific models, we reason with eigenworlds (i.e., generic representatives of worlds) in an arbitrary model. This reasoning is captured by a sequent calculus for a _meta_-logic (in this case, first-order classical logic) expressive enough to capture the semantics of the object-logic. Essentially, one has a calculus of validity for the (...) object-logic. The method proceeds through the perspective of reductive logic (as opposed to the more traditional paradigm of deductive logic), using the space of reductions as a medium for showing the behavioural equivalence of reduction in the sequent calculus for the object-logic and in the validity calculus. Rather than study the technique in general, we illustrate it for the logic of Bunched Implications (BI), thus IPL and MILL (without negation) are also treated. Intuitively, BI is the free combination of intuitionistic propositional logic and multiplicative intuitionistic linear logic, which renders its meta-theory is quite complex. The literature on BI contains many similar, but ultimately different, algebraic structures and satisfaction relations that either capture only fragments of the logic (albeit large ones) or have complex clauses for certain connectives (e.g., Beth’s clause for disjunction instead of Kripke’s). It is this complexity that motivates us to use BI as a case-study for this approach to semantics. (shrink)

Religious freedom is included among the basic liberties to which persons are entitled in John Rawls’s account of Justice as Fairness. Rawls’s revised presentation of this as a political conception of justice in Political Liberalism aims to show how it can be (along with the other parts of Justice as Fairness) the focus of an overlapping consensus of reasonable comprehensive doctrines. As an example, Rawls contends that his understanding of religious freedom is consistent with that of the Roman Catholic Church, (...) at least since the Second Vatican Council. I argue that he was mistaken in this in so far as other aspects of his political conception, especially its characterization of citizens as normatively having the power to form their own conceptions of the good, puts it at odds with the teaching of the Council’s Declaration on Religious Freedom, Dignitatis humanae. This suggests more generally that the limits of consensus in modern pluralist societies are greater than Rawls’s theory holds. (shrink)

Purpose. The paper considers the fear of social alienation of love. It is within the limits of psychoanalytic epistemology, the analysis of which will be presented in the article, the tendencies to monotony and universal solutions with an emphasis on ensuring the objectivity of the problem of gender alienation, to be more exact, the fear of love, which causes the gender process, are viewed most reliably. In view of the above the purpose of the paper is to investigate the conceptual (...) contradictions associated with the reconstruction of basic measurements of the fear of alienation of love within different ideological approaches; to reveal the most significant contradictions that manifest themselves in the differences between secular and religious frames; to determine a philosophical and fundamental foundation for the types of fear: metaphysical, transcendental and social, which to some extent have influenced the development of a gender tradition. The paper investigates the fear of alienation of love, not as an instinct or psychological experience, or as a social factor, but as a correlation between the functional types of fear and the peculiarities of social and cultural processes, and it acts as a dependence of the European societies on the various functional forms of fear of love that influence the processes of social transformations. Theoretical basis. The authors determine that in the gender approach the subject, who is cognized, has specific desires and interests. The process of cognation is local, contextual, in which physiologically and spiritually the fear of alienation of love is closely linked to the conditions of existence of people, with the arrangement of social and individual life. In modern civilization, true love with some exceptions, is fleeting. It is now hindered by the burdens of life, and ideological settings, which go only from the "I", and not from the common "I and You", contributing to frustration and alienation. Originality. The emphasis is placed on the fact that the fear of alienation of love, as a way of identifying the essential characteristics of "I", acts as an existential, which concentrates on the sense-life range of problems. The range of problem in a single topic is in the "point I", surrounded by gender boundaries, it contains as a condition for its manifestation the personality distancing – free or forced consolidation and assertion of the autonomy of the individual. Alienation of love as an existential admits in the register of the intimate, intentional for self-perception, internal state to organize and identify with the "authentic I". Conclusions. The article establishes that gender identity under the conditions of modern socio-psychological crisis is associated with forming a special "picture of fear, anxiety, loneliness" as a part of that internal and external world, generated by alienation from society. The fear of alienated love acts as the essential existential of human being, which is a necessary existential condition of the existential tension that occurs as an antipode and a characteristic of courage, asceticism, and the "beginning of wisdom". The considered phenomenon of the fear of alienation of love is interpreted as the result of the ontological and gender alienation of a person who has lost a sense of security and plunged into a continuous interindividual rivalry. (shrink)

The article shows that the suprapersonal reality of spiritual culture is an autonomous complex, purposeful reflection, a self-contained cultural process, which in the process of its development over two and a half thousand years has acquired the most developed structure and form. Hegel and Hartmann sufficiently revealed its peculiar nature, complex structure, and cultural-historical significance. Their conceptual constructions can serve as a methodological basis for general cultural studies.The thematic culturological approach allows us to analize the genesis of world culture and (...) individual cultures of different peoples. Thematic analysis of the written sources (up to the 6th century B.C.) convincingly shows the naturalistic-power character of the mental spaces of all cultures. This means that in one culture by the sixth century B.C. we can not find any representations of reason and goodness as purely spiritual, independent realities. The thematic approach allows us to investigate the revolutionary transformation of the Axial Age, when a revolutionary transition from the naturalistic-force to the mentally charitable and mental space of culture is carried out. The purpose and objectives of the article. The aim of the article is to show the features of suprapersonal reality and the productive significance of thematic culturological analysis. Research methodology. The research was based on the methodology of thematic culturological analysis, which allows to study cultural processes in individual cultures and cultural regions.Leading methodological settings were the principles of objectivity, systemicity, integrity, unity of historical and logical, interconnection, convergence from the abstract to the concrete. Conclusions. Thus, the suprapersonal reality is a complex, autonomous, purposeful, reflection, a self-contained cultural process, which as it developed over two and a half thousand years acquired the most developed structure and content. The thematic approach allows to successfully study the genesis of both world culture and individual cultures of peoples. (shrink)

PurposeThe paper seeks to explore the interrelation among the phenomena of wandering mind, free-floating self and intuitive dualism. Further, the paper aims at looking at the possibility of revising the self-conception by changing the wandering nature of mind.MethodThe paper proceeds by demonstrating the existence of the wandering mind and the presence of a particular kind of reflexive self-conception and then contends that reflexive self-conception, characterised in terms of free-floating nature of the self, can be understood to be the result of (...) intuitive dualism along with the wandering mind.Result and DiscussionThe relationship between wandering mind and reflexive self-conception brings out the possibility of revising the reflexive self-conception through practices such as mindfulness because it opens ways to reflexively realise embodiment and reduces the wandering nature of mind. This can possibly give rise to a different kind of self-conception that is more holistic in outlook and is less separative or free-floating. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 375 7he Westminster Dictionary of Christian Ethics. Edited by JAMES F. CHILDRESS and J mrn MACQUARRIE. Philadelphia: The Westminster Press, 1986. Pp. xvii + 678. $29.95. This is a second, revised edition of The Dictionary of Christian Ethics, prepared by John Macquarrie and published in 1967. This new edition follows Macquarrie's conception of a dictionary, but expands it. It includes several subject areas, basic ethical concepts, biblical (...) ethics, theological ethics, philosophical ethics, non-Cbistian ethics; psychological, 8ociological, political, and other relevant concepts; and articles on substantial issues such as war and abortion. The criterion for selection, as stated by the editor, was the importance of the topic for Christian ethical reflection. The aim was to indicate both what is agr.eed upon and what is controversial. About 40% of the entries from the first edition have been included. These are generally updated so as to include recent developments. The selection of subjects, the way in which they are treated and the list of contributors, reflect the ecumenical character of contemporary Christian ethics. The dictionary includes a host of valuable contributions. Readers who consults the work will no doubt evaluate the entries in terms of their particular purposes. This reviewer found most useful the entries which expla~ned particular basic concepts, for example Autonomy; those dealing with schools of thought, for example, Platonic Ethics, Marxist Ethics, or the contribution of particular traditions, for example, Jewish Ethics, Puritan Ethics, Official Roman Catholic Social Teaching, Eastern Orthodox Christian Ethics, and the many entries dealing with Biomedical Ethics and peace issues. 'rhere are a number of articles on topics which are most important, but for which it is often difficult to find a succinct and comprehensive treatment; such are the contributions on "Embodiment," and " Feminist Ethics." There are a number of useful entries on urg.ent contemporary questions such as Energy and Environmental Ethics. Practical questions such as the care of the aged and the ethics of counseling are also addressed. Each article has a short bibliography appended. Numerous cross-references to other relevant entries are most helpful in providing complementary information. There is a thorough index of names. The dictionary is not conceived as a compendium of the accepted or " official " ethical teachings of churches or religious traditions. Mention could be made, however, of the entry on " Official Roman Catholic Social Teaching." '¥here such teachings exist, they am usually indicated. There are some cases where the churches and/or traditions clearly differ. The approach which is most helpful to ethical debate is to acknowledge such differences clearly, with an appropriate statement of the relevant teaching. The editor himself (James F. Childress), in his own contributions, fol- 376 BOOK REVIEWS lows this p1'0cedure. Some Roman Catholic readers may find the articles on Abortion and Contraception, while excellent in other ways, less satisfactory in this respect. The general focus seems intended to be " middle of the road "; more conservative or radical groups may find their views insufficiently represented. No doubt some of the positions presented would be disputed by Christian ethicists. But the treatment of difficult points is balanced and fair. There are, unfortunately, some inaccuracies. The following examples deserve mention. In the article on Nullity, the Roman Catholic annulment is wrongly equated with papal dissolution of the marriage bond. In the article on Virtue, it is said that St. Thomas held that along with the infused supernatural virtues there are "infused natural virtues." St. Thomas spoke ratht>r of infused theological virtues and infused moral virtues (I. II, Q.63, 3.) In the article on deterrence, it is stated that the strategy of "mutual assured destruction ", dating from the 1960s, still provides the framework of American deterrence strategy. This point would be challenged by some representat.ives of the military, who claim that M.A.D. has not been policy for some years. The same article interprets the U.S. Bishops' Pastoral Letter, The Challenge of Peace. as basing its (conditional) acceptance of nuclear deterrence on the distinction between threatening to do an immoral aet without intending to do it, and threat coupled with the intent. That is, deterrence is aceepted as a "bluff." This is not a correct reading... (shrink)

Stable adaptive strategy of Homo sapiens (SESH) is a superposition of three different adaptive data arrays: biological, socio-cultural and technological modules, based on three independent processes of generation and replication of an adaptive information – genetic, socio-cultural and symbolic transmissions (inheritance). Third component SESH focused equally to the adaptive transformation of the environment and carrier of SESH. With the advent of High Hume technology, risk has reached the existential significance level. The existential level of technical risk is, by definition, an (...) evolutionary risk as possible leads to the genesis of disappearance of humanity as a species. The emergence of bioethics has to consider as a form of modern (transdisciplinary) scientific concept and sociocultural adaptation for regulate human identity in the global-evolutionary transformation and performs the function of self-preservation. (shrink)

Chastʹ I. Ėsteticheskie uchenii︠a︡ filosofov antichnogo mira -- Chastʹ II. Iskusstvo v suzhdenni︠a︡kh pisateleĭ antichnogo mira.

t. 1. Igry rynka -- t. 2. Torgovet︠s︡ v Khrame.