In the article the issue of singling out some systemic criteria of differentiation between the fundamental and applied terminologies is considered. The authors point at the fact that each terminology has its own individual peculiarities, which mark it out against a general background of the terminological fund of a certain language. It is asserted that one of the most important and effective criteria that can be the basis of the approach to the study of sublanguages for special purposes is a (...) fundamental or applied character of the sphere of professional or scientific knowledge verbalized by a certain terminology. Such terms, as ‘fundamental terminology‘, ‘applied terminology‘ and ‘terminology of transition type‘, are introduced for scientific use. The fundamental terminology is understood as a sublanguage for special purposes that verbalizes the notions, forming the totality of fundamental knowledge, serving for the description of phenomena and processes in reality and in science, in the framework of which the fundamental research is carried out. The applied terminology is the name for the sublanguage for special purposes representing the notions, in which the results of human being’s practical scientific-industrial activity for changing the reality, forming the artificial habitat, are conceptualized. The terminology of transition type is the terminology that verbalizes the fragments of the field of scientific knowledge in which the research can have both a fundamental and applied character. The authors come to the conclusion that pure applied or fundamental terminologies are quite rare, that it is rational to speak about the degree of manifestation of the applied or fundamental character within the limits of this or that terminological system. (shrink)

The article is devoted to the problem of studying the relationship between language and ethnic culture. It analyzes Bashkir toponyms associated with the cult of fire. The Bashkirs, like many nations, including the Turkic and Mongolian, have thought that fire symbolized home and was the protector of the family. The Bashkirs worshiped fire as cleansing and healing power, while at the same time the fire represented formidable and dangerous force. Fire in the Bashkir mythology is closely related to its opposite (...) element - Water, with the gods of the upper world - the Sun and the Moon and the deity of Earth, geographical names of Bashkortostan testify this. On the material of Bashkir toponymy and related beliefs it was attempted to do a semantic etimological-onomasiological reconstruction of the Bashkir deity of fire Otukan, which dates back to the old Turkic deity Yduk Otuken//Otukan. In Mongolian mythology, it corresponds to the deity Etugen//Otuken, associated with the cult of the mother goddess, earth and fire, and in Japanese mythology - with the god, the owner of the land, - Ootukonu-si-no kami. According to the author, the formation of names connected with ‘fire‘ in the Bashkir toponymy was promoted by the worship of the deity of fire, the tribal fire, the tribal habitat and the family by Tatar-Mongols. Interesting is the fact, that the base ‘ut‘, which is connected with the ancient Turkic beliefs, also builds a theonym, a toponymic term, a geographic name, an ethnonym and anthroponym, i.e. it permeates the entire onomastic and appellative vocabulary. However, at the appellative level, this lexical item has no religious significance. For example, Otukan, TÓ©kÓ©n, Ò®tәgәn, Ò®tәk, otaq in Turkic languages have the meanings of ‘home‘, ‘yurt‘, ‘mountain valley‘, ‘flat place in the mountains on the hillside‘, ‘southern winter quarters‘. This relationship is explained by the fact that, initially, perhaps, yet there was the worship of a female deity Otukan that embodied fire and was associated with the earth, with the habitat and the ancestral hearth, where the original base morpheme was ‘fire‘, then it was associated with the deification of family and tribal territory, and later with the deification of the person of the ruler, this lexic item has spread throughout the onomastic vocabulary and in the appellative lexicon within the meaning of the place of residence. (shrink)

The article is devoted to two talented representatives of the Russian university philosophical community of the first quarter XX century: Vasily Sesemann and Ksenia Miloradovich. It’s shown that their university routes are very similar, as far as it was possible for male and female biographies of that time. The most complete list of their original works published before 1922 is given. The thematic focus of their publications and journals in which they were published is compared and the translation activity is (...) analyzed. This allows us to see that in publications names of the “youth”: Vasily Sesemann, Ksenia Miloradovich, Sergey Hessen most often are supported by famous philosophers N.O. Lossky and S.E. Radlov. Based on the material of Ksenia Miloradovich's essay about the Philosophical Society, it’s emphasized that they were acquainted with each other in the philosophical workshop. The publications of Miloradovich and Sesemann made in the genre of reviews and not previously mentioned in their personal bibliographies, were revealed. It’s also shown that two historical events: the First World War (1914-1918) and the revolution of 1917 influenced the publishing capabilities of both philosophers. Nevertheless, until 1922 they continued to be active participants in the processes of reviving philosophical publications and the philosophical society. Lives of Sesemann and Miloradovich had the pathos of the drama of political arrests that trimmed their philosophical biographies, but both managed to make their contribution to the history of Russian philosophy. The article emphasizes that the enthusiasm of their creativity and the drama of their destinies can serve as an example of vitality and loyalty to the work. (shrink)

Collection of essays on female friendship; with reference to Kerala, India.

On Mongolian language; research papers published during 1920-1940.

Memoirs, papers about Academician Ch. Jugder, famous philosophy scholar.

Ch. 1. Medit︠s︡inskie nauki, biokhimii︠a︡, khimii︠a︡ -- ch. 2. Ėkonomicheskie nauki.

Philosophy of Tsong-kha-pa Blo-bzang-grags-pa's Lam rim chen mo.

Research papers presented at the same title scientific conference, dedicated to the World Philosophy Day.

Translation and commentaries to the famous Mongolian Buddhist philosophy work written by Zanabazar.

В книге говорится о творце, генерирующем творческие акты – непредсказуемые решения and (озарения and ), феномены, которыми обладает только человек-личность. Общественные институты, как и само общество в целом, не могут исключительно своими социальными усилиями генерировать творческий акт. Таким образом, без этого личностного, практически абсолютно автономного, творческого решения общество не может ни обойтись, ни чем-либо его заменить. Используя творческие акты, эти феномены, имманентные только человеку, общество консолидируется и развивается, и, таким образом, человек-творец становится двигателем истории человечества. В этом смысле категория личность (...) имеет не меньшую значимость, чем категория производительные силы или категория общество. Рассматривается концепция природы творчества по Вифляеву, с полным философским обоснованием. (shrink)

Исследование иллюстрируется примерами анализа самого современного искусства в сферах живописи, театра, кино, литературы.