This article is devoted to Russian religious thinker Semyon L. Frank’s philosophical interpretation of Alexander S. Pushkin’s work. The article identifies the place and significance of the Pushkin...

In this article, the author analyzes the concept of religious foundations of culture and power as a problem of Russian political consciousness. The paper reveals the patterns of interaction between the religious and political traditions of the Russian Empire in the early 20th century. The author provides Bargradsky project case as a unique example of such influence, identifying its mean in the later Russian Empire’s political history. Philosophical-political case that is analyzed in the article makes it possible to trace the (...) inner links between religious attitudes and political imagination of Russian monarchical circles and to identify the peculiarities of religious and political self-awareness of Russian power, its mechanisms for the selecting the ideas, symbols, images of the national political, religious and artistic culture in the last period of the Russian Empire. From our point of view, it would be most effective to combine the cultural-historical and the philosophical and historical approaches both in the reconstruction of Bargradsky project and in studies of Russian political culture. The article examines both the political conditions of activities and spiritual-cultural goals of Bargradsky Committee on Bargradsky project in Italian Bari as well as in Saint Petersburg in the 1910s. The author discusses the religious concept of Russian political culture, applying philosophical-historical method for the analyses Bargradsky Committee activity and its attempt to slow down the degradation of the Russian autocracy. The major emphasis is placed on the political and philosophical way of analysis as well as on the possibility of introducing the results of philosophical-historical research into current debates on the issue of alternatives to Russian history. (shrink)

The prominent Russian intellectual, Nikolai Berdyaev, is renowned for his metaphysics of creativity, which he founded on a unique concept of freedom. His unorthodox interpretation of human freedom and the reality of the Spirit became a kind of manifesto for religious existentialism. This article analyzes the social and metaphysical significance of Berdyaev's philosophy of creativity in the context of the European and Russian philosophical traditions.

Boris Pasternak is a key figure in the history of twentieth-century Russian culture. The artistic originality of his poetry and prose has been the subject of fruitful discussion within literary the...

This article analyzes the artistic experience of Osip E. Mandelstam in the context of the aesthetic and ideological transformations of Russian and European culture during the first half...

In this article dedicated to Lev P. Karsavin’s creative path, I focus mainly on the evolution of the thinker’s religious–philosophical ideas. I consider the reasons that prompted the professional historian to choose the path of a free philosopher, defending an argument about the interrelation of Karsavin’s historiosophical ideas and the key provisions of his metaphysics. The article assesses the philosopher’s legacy in the context of the problem of Russian religious metaphysics as an independent and significant intellectual tradition that has shaped (...) Russian cultural history among other spiritual–intellectual practices. In denoting the perspective of Karsavin’s activity, the author suggests key tasks in studying the philosopher’s work. These include, on the one hand, revising the corpus of Karsavin studies, and on the other hand, polemicizing with already existing interpretations of his work in Karsavin studies both in Russia and abroad. This strategy allows the author to conduct reinterpretations of Karsavin’s personological, onto-epistemological, and cultural–historical understandings that constitute the theoretical core of his religious metaphysics. (shrink)

This article examines the concept of the perfect, a key idea in Lev P. Karsavin’s metaphysics that largely determines his understanding of personhood and its ontological status. The associated concept of the perfect person develops throughout the entire philosophical period of the thinker’s work, from his Philosophy of History to his treatise “On Perfection,” written in the last year of his life in the Abez’ camps. In this article, I argue that the concept of perfection is the main structural element (...) in Karsavin’s religious–philosophical system, making it ontologically full and complete. I believe the Christian idea of the perfection of man in God, philosophical variations of which Karsavin finds in Nicholas of Cusa’s system of total unity and Vladimir Solovyov’s idea of Godmanhood, is both the initial intellectual intuition and the ontological premise of the thinker’s metaphysical constructions. His religious–philosophical work has a continuity with Russian culture’s spiritual tradition, where patristic thought of man considers the ideal to be the spiritual transcendence of the person in his striving toward the Perfect God. This evangelic idea turns out to be the central binding element both of Karsavin’s Christian personology and of his metaphysics of history, which is resolved in a metaphysical vein. (shrink)

Abstract3′ untranslated regions (3′ UTRs) of mRNAs have many functions, including mRNA processing and transport, translational regulation, and mRNA degradation and stability. These different functions require cis‐elements in 3′ UTRs that can be either sequence motifs or RNA structures. Here we review the role of secondary structures in the functioning of 3′ UTRs and discuss some of the trans‐acting factors that interact with these secondary structures in eukaryotic organisms. We propose potential participation of 3′‐UTR secondary structures in cytoplasmic polyadenylation in (...) the model organism Drosophila melanogaster. Because the secondary structures of 3′ UTRs are essential for post‐transcriptional regulation of gene expression, their disruption leads to a wide range of disorders, including cancer and cardiovascular diseases. Trans‐acting factors, such as STAU1 and nucleolin, which interact with 3′‐UTR secondary structures of target transcripts, influence the pathogenesis of neurodegenerative diseases and tumor metastasis, suggesting that they are possible therapeutic targets. (shrink)

The article analyses the modern assimilations of the definition ‘dialog’ and its rendering by the world academic community. Attention is drawn to the exceptional empirical significance of dialogics as a general scientific universal. The etymology of dialogue as a key category of philosophical, educational and pedagogical knowledge is identified. The evolution of the lead notionalists` ideas about the kernel and nature of dialogue that are relevant of the humanity itself, human mind and constant search of true knowledge is studied. A (...) parallel is drawn between Socratic dialogue and dialogue in the postmodern educational and philosophic discourse. The problem of the antique thinkers` understanding of dialogue is studied discretely. The contemporary approaches to the fundamentals of dialogism, as outlined in the works of the lead theorists, are studied from the antiqueness to these days. It is highlighted how relevant and applicable for educational philosophy of the XXI century ‘G. Skovoroda`s dialogues’ are. It is ascertained that setting dialogue as autonomous subject of research of a particular school of thought reaches the works of L. Feuerbach with its thesis origins, but gets its final formulization in the works of M. Buber. The author dwells on the main theses of the approach of M. Bakhtin about the dialogic sources of the human beingness. The content and scope of the concepts ‘dialogical pedagogics’, ‘interactive dialogue’, ‘egalitarian dialogue’ are analysed. The advantages and disadvantages of the idea ‘knowledge building’ are studied. It is accentuated that the origins of many contemporary dialogue theories and methodologies date back to the ancient times and represent the attempts to integrate the ‘Socratic dialogue’ into the postmodern discourse. The state of adaptedness and conformance of the contemporary theories of dialogue to challenges of digitalisation and globalisation of the postmodern educational-philosophical space is studied. (shrink)

The non-academic education as the development of socio-cultural experience that takes place outside the pedagogically organized process is considered in the article. The freedom of human cognitive activity, the expansion of the range of his hobbies, the enrichment of the spiritual world is ensured through a network of institutions of non-academic education. Non-academic education institutions transfer the knowledge and skills necessary in the field of work, which does not belong directly to the scientific content of professional activity. The term “non-academic (...) education” is not yet widespread, it is used mainly by practitioners in the field of solving general problems of education, based on human educational needs. However, the reality it reflects is well known to all, it is learning in the process of daily life. In essence and content, it is the same process of acquiring knowledge and skills, deepening worldview and enriching personal potential, which is in academic education. The difference is that it takes place outside the walls of institutions that are part of the education system. Non-academic education takes place in social institutions that perform other functions in the social division of labor: in the family, in the field of work, in various formal and informal groups and associations. A clear training goal is not necessary. Non-academic education is spontaneous, without time limits, not certified, unlike academic. Non-academic education may have some kind of documentary evidence, albeit of a non-state type. A teacher in academic education is necessarily an employee of an educational institution, and in non-academic education it is an employee, a coach, and a teacher. Training in non-academic education can be carried out on the educational portal through social services, distance learning courses of various organizations, mass open courses. (shrink)

The article is devoted to the philosophical views of Swami Vivekananda, reflected in his commentary on the Yoga Sutras of Patanjali. The text under study is one of the few Indian commentaries on the Yoga Sutras translated into Russian. The object of the study is a widespread translation of the commentary, made and published by Ya. K. Popov in 1906. The popularity of yoga as a health-improving practice increases interest in its spiritual component, therefore, the study of Vivekananda's commentary on (...) the Yoga Sutras seems to be an urgent task. The purpose of this article is to analyze Vivekananda's commentary for the authenticity of the transmission of the content of the ancient text and the reflection of the teachings of the Bengali thinker. Since Vivekananda's commentary on the Yoga Sutras has not been studied by domestic orientalists, and has not received comprehensive coverage in foreign studies, the results of his analysis contain scientific novelty. Using the hermeneutical method, it is revealed that the philosopher forms a commentary on the ancient text mainly to demonstrate the basics of his teaching. Vivekananda's work expresses his Orient-centric position, as well as the author's beliefs in accordance with the provisions of yoga to his contemporary science. Since the philosopher's views are in line with Advaita Vedanta, the ontological foundations of yoga are interpreted by him according to this philosophical school. The commentary of the late XIX century anticipates modern ideas of the healing potential of yoga and the superiority of experienced knowledge of the Divine, and also demonstrates the predictive talent of the Bengali thinker. (shrink)

In the article the necessity of the definition of non-academic education as an unusual phenomenon of the modern educational world is considered. Requests for lifelong learning are becoming more and more relevant and reflect not only the need but also the reflection of the country’s stability, because education is a mainstay of the social, professional and social sectors. A specialist can meet the fast-moving demands of the labor-market only when he is able to continuously study and optimally use the accumulated (...) educational capital. In the education system, there should be opportunities for unforeseen education, which must meet the newest needs of the economy. Life-long learning becomes a necessary and increasingly important element of contemporary educational systems, where non-academic education is increasingly playing a role, in most cases, through self-education of citizens. Non-academic education is determined by the organization of systematic studies of the nature of modern knowledge as a specific type of philosophical reflection, which can be defined by the categories of activities in education. It implies improving the quality of the professional training of those who are studying on the basis of the widespread use of information and communication technologies, the formation of their skills and skills in electronic simulation. Formed effective stereotypes of thinking and behaviour require an understanding of the essence of education and bringing it to an appropriate effective template that is adapted to the educational field. The development of non-academic knowledge, unlike academic, takes place at the personal level and forms the need for the personality to be realized in public life, raising the level of mass consciousness, transforming abstract knowledge into practical. It relates to those curricula that are outside the academic formal education system. That is, non-academic education is independent of state programs of education, helping a person in a short time to translate a dream into a professional plane. (shrink)

The relevance of the research. Consideration of continuous professional education as a social institution determines the relevance of the integration approach, which involves the use of a complex of measures for the integration and interdisciplinary of modern scientific knowledge, the search for new contexts of education as a productive direction for the development of scientific research, where non-academic education acts as an activity paradigm requiring theoretical analysis and scientific justification. The purpose of the paper is to analyze the peculiarities of (...) non-academic education as a modern paradigm that allows the formation of a creative specialist to be able of professional and personal self-development, for the theoretical justification of changing the educational field. Analysis of recent research and publications. The concept of continuing education as a modern educational paradigm was considered in works: V. Byashenko [1], V. Voronkova [3], T. Desiatova [4], О. Kyvliuk [8], L. Lukyanova [9], V. Orlov [10] and others. Research methodology. The systematic, informational, synergetic methods and approaches are used for analyzing the modern paradigm of non-academic education in the scientific research. Presenting main material. The making of non-academic education is considered as a socio-cultural phenomenon, which reflects the growing need of an individual in obtaining various educational services. This educational system has such features as: organization, system, professional orientation, continuity, topicality in existing knowledge acquired by a person outside the academic educational system. The main principles of non-academic education according to the research of native and foreign scientists and Ukrainian state programs are: orientation of training to meet the actual needs of its subjects; communication with practice, which manifests itself in the pursuit of life skills and preparation for active participation in society; availability of mobile flexible programs, individual educational strategies aimed at expressing, accepting and respecting individual peculiarities. Conclusions. The modern paradigm of non-academic education acts as an activity form of the development of a personality and a specialist, based on the principles of creating a productive and not reproductive system of transmitting and receiving knowledge, taking into account the whole variety of subjective and objective challenges of our time. (shrink)

This book review discusses the new research of the Russian philosopher and cultural study scholar Olga A. Zhukova. What is special about the Russian intellectual movement Russian Europeanism? Zhukova reconstructs the ideas of Russian Europeanism, and she evaluates the approaches of Russian thinkers to national cultural history. The author manages to introduce the reader to current discussions about the specifics of the Russian cultural and philosophical “project” and to propose new approaches for the interpretation of the intellectual and (...) literary heritage of Russia. In addition to offering a critical analysis of Zhukova’s volume, the book review presents this thought provoking monograph as a great piece of scholarly work. (shrink)

La admirable riqueza cultural y artística del Renacimiento esconde una desoladora miseria y aquella "edad de la abundancia" contrasta con una inmensa pobreza. Lejos de ser una broma o una pesadilla, la celebrada Utopía de Tomás Moro fue antes que nada un desafío insoslayable, pues proponía que ninguna sociedad merece tal nombre si tolera la miseria de un solo pobre. Rico y pobre explora la cuestión en ese libro de 1516 y en otros del escritor londinense para concluir con un (...) esbozo de su vida a la luz de la pobreza como virtud indispensable y libertadora. He aquí un hombre afortunado que no fue indiferente ante el infortunio de tantos y que vio en la humanitas la virtud por excelencia que lleva a una constante atención y cuidado del prójimo. Inspirado por un cambio de actitud en su época, así como por su fe cristiana y la mejor tradición estoica, mostró una robusta preocupación sobre el tema subrayando el valor social que debe tener toda riqueza, tanto a nivel estatal como individual, destacando la grave obligación cívica de los ricos y la necesidad que tienen todos, ricos y pobres, de empeñarse en la práctica de cierto desprendimiento y generosidad si no quieren mermar su propia humanidad y fallecer en su avaricia. La percepción de la miseria había cambiado de tal manera que su remedio ya no podía estar en una u otra limosna en plazas e iglesias, sino en la acción bien pensada y perentoria de todo gobierno que se tenga por justo. Sir Tomás Moro, privilegiado desde la cuna y seguro en su trabajo profesional, vio la pobreza de tantos como un desastre social, pero uno que, al mismo tiempo, debería llevar a todo ser humano a ver en el desprendimiento y generosidad una excelencia o virtud que alumbra la "otra" libertad, y tan íntima y valiosa que en su caso brilló aun en la prisión y ante el horror de una muerte injusta y atroz." -- Page 4 of cover. (shrink)

Knowledge as a Feeling offers new reflective and metacognitive tools that help meet this moment in the evolution of our information ecosystem. The book has significant implications for information science, challenging theoreticians and practitioners to reconsider how individuals process information.

Для широкого круга читателей (слушателей, аспирантов, преподавателей) интересующихся данной проблемой.