The notion of creativeness is widely used in a number of sciences. The same time meaning of this word is not so obvious as it may seem at first sight. In most cases the notion definitions contain only one of it's meaning features unchangeable: creativeness is a kind of ability to create something new. There are several sometimes absolutely different points of view regarding to the following questions: who is a bearer of this ability, what are the main peculiarities of (...) it’s appearance, not to mention its formation possibility and methods. We analyze these points of view to approach to the comprehension of the nature of creativeness. Demands of modern world to person increase. Creativeness is one of these aspects. Besides this one is foundation of human’s nature. Sodeciding this problem we make a base for solving many other problems. Probably the decision of this problem lies in dividing of creativeness types. (shrink)

Interview of Vsevolod Khoma, Illia Davidenko and Kseniia Myroshnyk with Anatoliy Yermolenko.

The article discusses the concepts of communicative practical philosophy as a component of hermeneutic-linguistic-pragmatic-semiotic turn in philosophy, associated with the transition from the paradigm of subjectivity to the paradigm of intersubjectivity. In particular, the concept of “I” is considered as a factor in the internalization of intersubjectivity, because it is from the very beginning woven into the context of speech practice with the pronoun “I”, which is marked by the reflective “I am I”. The transcendental “I” is the internalization of (...) the transcendental communicative community; the classic concept of “adulthood”, associated with “the courage to be guided by one’s own mind”, is an internal manifestation of communicative competence, which in an internalized form is part of the structure of identity. The mind appears in such definitions as “discourse”, “argumentation”, “consensus”. In turn, discourse differs from other speech practices, such as conversation, talk, debate, dialogue, which also have their own internalizations, forming a complex identity structure. The article deals with the internal “maintenance of discourse” both in the process of substantiation of human knowledge and in the process of justification (legitimation) of the correctness of moral duty. In particular, this is manifested in the formulation of the categorical imperative of moral practice, which is considered in the light of the transition from the monologue dimension to the transcendental-pragmatic one. The article also shows the need to move from a monologue concept of responsibility to a communicative concept of shared responsibility. It is emphasized that such a transition is an urgent need of modern times, a sign of which is the desire to overcome the crisis civilization of “risks and threats” and the formation of a civilization of dialogue based on the argumentative understanding, for which the guiding idea is the “transcendental consensus”. (shrink)

Interview of Vsevolod Khoma, Illia Davidenko and Kseniia Myroshnyk with Anatoliy Yermolenko.

Over the past decade, unmanned aerial vehicles (UAVs) have received increasing attention and are being used in the areas of harvesting, videotaping, and the military industry. In this article, the consideration is focused on areas where video recording is required for ground inspections. This paper describes modern communication technologies and systems that enable interaction and data exchange between UAVs and a ground control station (GCS). This article focuses on different architectures of communication systems, establishing the characteristics of each to identify (...) the preferred architecture that does not require a significant consumption of resources and whose data transmission is reliable. A coherent architecture that includes multiple UAVs, wireless sensor networks, cellular networks, GCSs, and satellite network to duplicate communications for enhanced system security has been offered. Some reliability problems have been discussed, the solution of which was suggested to be a backup connection via satellite, i.e., a second connection. This study focused not only on the communication channels but also on the data exchanged between system components, indicating the purpose of their application. Some of the communication problems and shortcomings of various systems, as well as further focus areas and improvement recommendations were discussed. (shrink)

In our papers on the rationality of magic, we distinghuished, for purposes of analysis, three levels of rationality. First and lowest (rationalitYl) the goal directed action of an agent with given aims and circumstances, where among his circumstances we included his knowledge and opinions. On this level the magician's treatment of illness by incantation is as rational as any traditional doctor's blood-letting or any modern one's use of anti-biotics. At the second level (rationalitY2) we add the element of rational thinking (...) or thinking which obeys some set of explicit rules, a level which is not found in magic in general, though it is sometimes given to specific details of magical thinking within the magical thought-system. It was the late Sir Edward E. Evans-Pritchard who observed that when considering magic in detail the magician may be as consistent or critical as anyone else; but when considering magic in general, or any system of thought in general, the magician could not be critical or even comprehend the criticism. Evans-Pritchard went even further: he was sceptical as to whether it could be done in a truly consistent manner: one cannot be critical of one's own system, he thought. On this level (rationalitY2) of discussion we have explained (earlier) why we prefer to wed Evans Pritchard's view of the magician's capacity for piece-meal rationality to Sir James Frazer's view that magic in general is pseudo-rational because it lacks standards of rational thinking. (shrink)

Introduction : La philosophie en Égypte -- La philosophie chretienne arabe contemporaine : Kanawati et Youssef Karam -- Le discours éthique en Égypte -- Naguib Mahfouz et la philosophie -- La philosophie et la revolution en Égypte.

Verse work, with autocommentary, on Jain metaphysics and onthology.

This article utilises Gadamerian hermeneutics method and Freirean theory of the purpose of Religious Education to explore how Religious Education can contribute to achieving United Nations Sustainable Development Goal (SDG) 4, emphasising education for sustainable development. The study contends that Religious Education in Lesotho occupies a distinctive position in the education system, surpassing other countries in its extensive integration. Due to historical factors, Religious Education is taught in nearly all religiously affiliated schools, comprising about 90% of all educational institutions in (...) Lesotho, and even in certain public schools. The curriculum of Religious Education in Lesotho aligns directly with the educational objectives of SDG 4. Additionally, Lesotho’s Religious Education corresponds to three levels of school education for sustainable development: whole school approach, classroom approach, and community approach. Nevertheless, the study asserts that for Religious Education in Lesotho to better align with education for sustainable development, various enhancements are required. Firstly, inclusivity across all religious traditions is essential, moving beyond a sole focus on Christianity. Secondly, there is a need for wider dissemination and implementation of Religious Education in all schools, irrespective of their affiliation. Lastly, a shift from traditional pedagogies to transformative approaches is recommended to boost the effectiveness of Religious Education in advancing sustainable development.Contribution: This article contributes by analysing Lesotho’s case and its implications for enhancing Religious Education teaching to effectively address SDGs. It broadens existing knowledge on Religious Education’s potential as a platform for sustainable development and provides recommendations for its improved implementation in a specific context. (shrink)

Ser modern és ser racionalista. Aquest llibre repassa amb detall les tesis de Descartes, la seva relació amb els contemporanis i les conseqüències de les seves teories.

L'utilitarisme té com a criteri bàsic aconseguir el màxim bé per al màxim nombre possible de persones. L'utilitarisme dóna molta importància a la recerca de la felicitat personal. Aquest llibre en descriu les tesis bàsiques i respon a les principals acusacions que ha rebut.

Study on the commentary of seven treatises of Buddhist logic (sapta pramanaśastra) of Dharmakīrti, 7th cent.

Study on the commentary of seven pramāṇaśastra (Buddhist logic) by Acharya Dharmakīrti, 7th century.

Today, the doctrine of the Living Ethics and its media institution - the Roerich movement - is relatively little studied by academic religious studies. Such a situation is characteristic of both foreign and domestic religious studies. Meanwhile, the Roerich movement and its doctrine, which was actively promoted in the broad masses two decades ago, remains the subject of international religious life. The cells of this movement are also available in Ukraine. The specificity of their present state is that they have (...) significant connections with the post-Soviet Rheerich movement and thus take part in the processes characteristic of this movement. However, both general and individual processes that are developing in the Roerich movement in general, are now out of scientific coverage of their contemporary academic religious studies. (shrink)

Ukraine is the motherland of not only Ukrainians but also of many national minorities with different cultures and traditions. Ukraine is a Christian country in general, with non-Christian and non-Christian religions and confessional currents, along with traditional churches - Orthodox, Catholic, Protestant - rooted and actively developing non-traditional Ukrainian culture and spirituality. In Ukraine there is a complex process of spiritual revival, especially in the intellectual environment. Many are written and talk about the preservation of cultural heritage. Everywhere, monuments of (...) architecture, art, which testify to the generally recognized historical contribution of Christianity to the development of spirituality and morality of the Ukrainian people, are restored. In our eyes, there are changes in social and religious relations. (shrink)

The article deals with the project ecumenical hermeneutics proposed modern Catholic theologian and philosopher of religion Jacques Waardenburg. We have the prospects of dialogue between Muslims and Christians associated with the development of theology postmodern era, which uses the principles of modern philosophical hermeneutics. At the beginning of the XXI century there has been progress regarding understanding the prophetic ministry of participants in inter-religious dialogue. Seek to identify projects of common understanding of the Word of God, manifested in various sacred (...) books. A new hermeneutics, where Judaism, Christianity and Islam are the three elements of the complex structure of a single monotheistic worldview. At the beginning of the XXI century more attention to the relationship of the believer with God, perception of beauty in the world, which is a reflection of God's love for his creation. Important aspects of the dialogue are the recognition of the principles of human dignity, religious freedom, plurality of paths to God. (shrink)

The need for the axiological determinants of cognition of law to be theoretically justified as a constituent of legal progress that includes the humanization of law makes the problem under the study relevant. The purpose of this article is to distinguish the value determinants of cognition of law. The main methodological approaches used in the study are axiological and anthropological approaches, which allow us to consider law as a valuable constituent of human life, inextricably linked with the human personality. The (...) article reveals that the modern understanding of the term “law” is characterized by axiological and anthropological approaches to its cognition; founds out that the human legal value has an integral-synthesizing character to all other values and, as a result, is embodied in the absolute legal value and inherent worth; establishes that the human dimension of law has become the result and, at the same time, the source of value-legal human understanding, which indicates the value of law and its axiological characteristics. (shrink)

jild-i 1. Az ʻAbd al-Ḥamīd Kātib (59 Sh.) tā Abū al-Ḥasan Masʻūdī (336 Sh.) -- jild-i 2. Az Abū al-Ḥasan ʻĀmirī (291 Sh.) tā Abū al-Faz̤l Bayhaqī (465 Sh.) -- jild-i 3. Az Nāṣir Khusraw (383 Sh.) tā Sadīd al-Dīn ʻAwfī (616 Sh.) -- jild-i 4. Az Najm al-Dīn Rāzī (553 Sh.) tā Fakhr al-Muḥaqqiqīn (748 Sh.) -- jild-i 5. Az ʻUbayd Zākānī (670 Sh.) tā Jalāl al-Dīn Sayūṭī (884 Sh.) -- jild-i 6. Az Rūzbihān Khunjī (825 Sh.) tā Shaykh (...) Ḥurr ʻĀmilī (1071 Sh.) -- jild-i 7. Az ʻAlāmah Majlisī (1006 Sh.) tā Muḥammad Bāqir Shafaq (1223 Sh.) -- jild-i 8. Az Muḥammad Ṣādiq Marvazī (1147 Sh.) tā Mīrzā Fatḥʻalī Ākhūndzādah (1289 Sh.) -- jild-i 9. Az Mīrzā-yi Shīrāzī Avval (1194 Sh.) tā Ākhūnd Khurāsānī (1290 Sh.) -- jild-i 10. Az ʻAbd Allāh Māzandarānī (1219 Sh.) tā Saʻd Zaghlūl (1306 Sh.) -- jild-i 11. Az ʻImād al-ʻUlamāʼ Khalkhālī (1237 Sh.) tā ʻAbd al-ʻAzīz S̲aʻālibī (1323 Sh.) -- jild-i 12. Az Āyat Allāh Burūjirdī (1254 Sh.) tā Muḥammad Amīn Rasūlʹzādah (1333 Sh.) -- jild-i 13. Az ʻAbd al-Karīm Zanjānī (1263 Sh.) tā Amīn al-Ḥusaynī (1353 Sh.) -- jild-i 14. Az Jamālzādah (1274 Sh.) tā Mahdī Bāzargān (1373) -- jild-i 15. Az Muḥammad Ḥamīd Allāh (1286 Sh.) tā Muṭahharī (1358 Sh.) -- jild-i 16. Az Farīdūn Ādamīyat (1299 Sh.) tā Muṣṭafá Khumaynī (1356 Sh.) -- jild-i 17. Az Samīr Amīn (1310 Sh.) tā Ḥasan Ḥanafī -- jild-i 18. Az Sayyid Muḥammad Bāqir Ṣadr (1314 Sh.) tā Rāshid al-Ghanūshī -- jild-i 19. Az ʻAlī Awmlīl (1321 Sh.) tā Ṭāriq Ramaz̤ān. (shrink)

Ismailites -Doctrines ; Assassins (Ismailites).