Tom 1. Metafilosofii︠a︡, ontologii︠a︡, gnoseologii︠a︡, filosofii︠a︡ i metodologii︠a︡ nauki --.

Изложено понимание рассуждения как метода рационального познания, рассмотрены его разновидности: аргументативные, интерпретативные, прогностические, квалификационные и вычислительные. Для аспирантов и соискателей.

The development of gene expression profiling and next-generation sequencing technologies have steered oncogenomics to the forefront of precision medicine. This created a need for harmonious cooperation between clinicians and researchers to increase access to precision oncology, despite multiple implementation challenges being encountered. The aim is to apply personalised treatment strategies early in cancer management, targeting tumour subtypes and actionable gene variants within the individual’s broader clinical risk profile and wellbeing. A knowledge-generating database linked to the South African Medical Research Council’s (...) Genomic Centre has been created for the application of personalised medicine, using an integrated service and research approach. Insights gained from patient experiences related to tumour heterogeneity, access to targeted therapies and incidental findings of pathogenic germline variants in tumour DNA, provided practice-changing evidence for the implementation of a cost-minimisation pathology-supported genetic testing strategy. Integrating clinical care with genomic research through data sharing advances personalised medicine and maximises precision oncology benefits. (shrink)

Self-understanding is to a great extent defined by narrative: who we are as human beings is determined by the stories we, and others, tell about ourselves. Yet many are unable to compose coherent personal narratives, as their experiences do not fall within the scope of an accepted conceptual framework. Survivors of trauma are particularly apt to fall into this “narrative rift,” where there can be no words to describe, and hence can be no assimilation of, their experiences. Using the example (...) of child sexual abuse, and drawing on the work of Bass, Spence, Schafer, and Guignon, I propose an examination of the nature of narrative fragmentation itself. Philosophical counselling may succeed where psychoanalysis might not: for where the latter has theoretical commitments to specific narratives, the former, through its reluctance to force epistemological or metaphysical assumptions on the narrator, may well facilitate a more comprehensive self-understanding. (shrink)

A scholarly account of an important and previously uninvestigated aspect of Bruno's philosophy. Yates sets out in the historian's careful way to show that "Bruno's philosophy and his religion are one and the same, and both are Hermetic." A treatment of the development of the Hermetic tradition from Ficino and Pico allows the author to show that "the philosophy of the infinite universe and the innumerable worlds... is not... scientific thinking" but a continuation of the tradition which was mistakenly thought (...) to stem from an ancient Egyptian magical religion. Although this is definitely the work of an historian, any philosopher interested in the beginnings of modern science or in Renaissance thought will find it a valuable aid and contribution.—K. A. M. (shrink)

Background and objectives Conscientious refusal of abortion has been discussed widely by medical ethicists but little information on practitioners' opinions exists. The American College of Obstetricians and Gynecologists (ACOG) issued recommendations about conscientious refusal. We used a vignette experiment to examine obstetrician-gynecologists' (OB/GYN) support for the recommendations. Design A national survey of OB/GYN physicians contained a vignette experiment in which an OB/GYN doctor refused a requested elective abortion. The vignette varied two issues recently addressed by the ACOG ethics committee—whether the (...) doctor referred and whether the doctor disclosed their objection to the abortion. Participants and setting 1800 OB/GYN randomly selected physicians were asked to complete a mail survey containing the vignette. The response rate was 66% (n=1154) after excluding 40 ineligible cases. Measurement Physicians indicated their approval for the vignette doctor's decision. Main results Overall, 43% of OB/GYN physicians responded that the conscientious refusal exercised by the vignette physician was appropriate. 70% rated the vignette doctor as acting appropriately when a referral was made. This dropped to 51% when the doctor disclosed objections to the patient, and to 12% when the doctor disclosed objections and refused to make a referral. Consistent with previous research, males were more likely to support disclosure and refusal to refer. Highly religious physicians supported non-referral but not disclosure. Conclusion OB/GYN physicians are less likely to support conscientious refusal of abortion if physicians disclose their objections to patients. This is at odds with ACOG recommendations and with some models of the doctor–patient relationship. (shrink)

The idea of moral reform requires that morality be more than a description of what people do value, for there has to be some measure against which to assess progress. Otherwise, any change is not reform, but simply difference. Therefore, I discuss moral reform in relation to two prescriptive approaches to common morality, which I distinguish as the foundational and the pragmatic. A foundational approach to common morality (e.g., Bernard Gert’s) suggests that there is no reform of morality , but (...) of beliefs, values, customs, and practices so as to conform with an unchanging, foundational morality. If, however, there were revision in its foundation (e.g., in rationality), then reform in morality itself would be possible. On a pragmatic view, on the other hand, common morality is relative to human flourishing, and its justification consists in its effectiveness in promoting flourishing. Morality is dependent on what in fact does promote human flourishing and therefore, could be reformed. However, a pragmatic approach, which appears more open to the possibility of moral reform, would need a more robust account of norms by which reform is measured. (shrink)

Malgré l’accent porté sur les aspects publics, ritualistes de la pratique ancienne, les images et les objets grecs attestent des rencontres privées et personnelles avec des dieux. Cet article recourt à la documentation archéologique pour explorer les traits personnels, vécus, de la vie religieuse de l’Athènes attique. Bien qu’elles soient parfois décrites comme des « transactions », le développement des relations personnelles avec les dieux et de la manipulation de choses matérielles semble être l’un des éléments les plus saillants de (...) l’expérience religieuse des Grecs. Cette étude examine la matérialité religieuse et l’attitude dévotionnelle telle qu’elle existait en dehors de systèmes rituels organisés et des espaces sacrés. La documentation grecque suggère que la culture matérielle était « de la religion » sous forme physique et une part des méthodes des dévots pour développer des relations remarquablement intimes avec des figures sacrées dans un processus appelé « dévotionalisme ». Les femmes athéniennes utilisaient un objet commun de la vie quotidienne comme une forme de médium religieux: la tainia (ruban). Les femmes l’employaient dans tous les lieux de leur vie, y compris les maisons, les lieux de fêtes et les sanctuaires. La céramique suggère que les Athéniens ont employé de tels média dévotionnels pour interagir avec les défunts dans les cimetières. (shrink)

В монографии представлены взгляды авторов на возникновение и развитие либеральной и консервативной идеологий в политической истории российского государства.

Apart from the names of Jan Baudouin de Courtenay (1845-1929), Mikołaj Kruszewski (1851-1887), and, later, Jerzy Kuryłowicz (1895-1978), Polish linguists and Polish linguistics generally have been little known in the West. The first two were mentioned with approval by Saussure in an unpublished paper, and this reference was picked up by Roman Jakobson and others many years later. Kuryłowicz, for his part, made himself well known in the West through his important work as Indo-Europeanist, even Semiticist, and as a general (...) linguist. The present volume is a first attempt to broaden the perspectives on the Polish contribution to linguistics both inside and outside of Poland during the past centuries. Specialists in their respective fields contributed chapters on the origins and development of general linguistics (Z. Wąsik), applied linguistics (F. Grucza), lexicology (T. Piotrowski), dialectology (St. Gogolewski), and onomastics (S. Gala), followed by five chapters presenting the theories of the arguably most remarkable Polish linguistic thinkers, from Baudouin de Courtenay (A. Adamska-Sałaciak), Kruszewski (F. M. Berezin), and Kuryłowicz (W. Smoczyński) to Mikołaj Rudnicki (1881-1978) and Ludwik Zabrocki (1907-1977) (both written by J. Bańczerowski). Detailed individual bibliographies, a full index of names (with life dates of Polish linguists from the Renaissance to the present day), and a thorough index of subjects and terms make this volume an important reference tool for anyone wishing to acquaint himself with the rich heritage of Polish linguistic thought. (shrink)

The article is devoted to almost unknown monastery of the Russian Orthodox Church, a Holy Trinity Zosimo-Savvatievskaya Novo-Solovetskaya Krasnokholmskaya poustinia that was one of the important pilgrimage places of the royal family in the 17th century. Despite the fact that the monastery was founded in the reign of Tsar Alexei Mikhailovich, it is an important link in the historical and cultural development of our Fatherland, primarily because the extant architectural monuments of outstanding artistic qualities. That is why the architectural ensemble (...) of the monastery occupies a prominent place in the history of Russian culture. In addition, Novo-Solovetskaya poustinia is an important historical object providing data on the development of Russian spiritual and artistic culture of the late seventeenth century. The question of cultural-historical and social roles that Orthodox monasteries played in the history of Russia is still not sufficiently studied is. The modern development of the Russian state cannot be complete without the restoration of the positive legacy that has been lost in our culture and morality. In this regard, the study of development and formation of the Orthodox monastic culture may fill this gap. Historical development of the Zosimo-Savvatievskaya Novo-Solovetskaya Krasnokholmskaya poustinia, its architecture can contribute to the restoration of our historical memory, which is an important factor in the revival of our national identity. The author of the article also tells about the history of monastery in tough years of godless power and about the people, who died for their faith and who are called now the new martyrs. (shrink)

A formal Ethics Consultation Service (ECS) can provide significant help to patients, families and hospital staff. As with any other form of clinical consultation, documentation of the process and the advice rendered is very important. Upon review of the published consult documentation practices of other ECSs, we judged that none of them were sufficiently detailed or structured to meet the needs and purposes of a clinical ethics consultation. Thus, we decided to share our method in order to advance the practice (...) of ethics consultation. Here, we describe a method of ECS documentation practice, including use of a formal consult report template, as well as a log for maintaining a chronological record of the consultations performed. These two documents facilitate order and organisation of the ECS. They also enable the ECS to keep an account of professional time and experience, enable quick consult trend assessments (by consult theme or ward, for example) and establish a potential registry of consults for future research study. This method of documentation, we believe, not only contributes significantly to the primary purpose of the consultation—namely, the evincing and sharing of ethical opinion about a case—but also enables consultants to improve their practice and to pursue research on clinical ethics consultation. (shrink)

Objective We sought to understand ethics and education needs of emergency nurses and physicians in paediatric and adult emergency departments in order to build ethics capacity and provide a foundation for the development of an ethics education programme. Methods This was a prospective cross-sectional survey of all staff nurses and physicians in three tertiary care EDs. The survey tool, called Clinical Ethics Needs Assessment Survey, was pilot tested on a similar target audience for question content and clarity. Results Of the (...) 123 participants surveyed, 72% and 84% of nurses and physicians fully/somewhat agreed with an overall positive ethical climate, respectively. 69% of participants reported encountering daily or weekly ethical challenges. Participants expressed the greatest need for additional support to address moral distress, conflict management with patients or families and resource issues. Of the 23 reported occurrences of moral distress, 61% were associated with paediatric mental health cases. When asked how the ethics consultation service could be used in the ED, providing education to teams was the most desired method. Conclusions Nurses report a greater need for ethics education and resources compared with their physician colleagues. Ethical challenges in paediatric EDs are more prevalent than adult EDs and nurses voice specific moral distress that are different than adult EDs. These results highlight the need for a suitable educational strategy, which can be developed in collaboration with the leadership of each ED and team of hospital ethicists. (shrink)

The article starts with a clarification of the economic importance of certain material elements which underlie the agricultural labor process — land and water. Artificial irrigation has the significance of a primary determining factor, for, by requiring relatively intense forms of labor, it excludes slave labor as an essential element. The true „oriental“ form of production first arises when waterworks must be undertaken on a larger scale (for purposes of protection and irrigation). On a lower level of technical development, the (...) state then acquires a specific economic function : public works and astronomy. A differentiated form of society comes into being ; at its base are the peasants, either bound to the village or — later — free ; the upper ranks comprise the autocratic sovereign and an administrative, religious, and military bureaucracy. The pure oriental type in its simple form is exemplified by the old Inca society before its destruction. The higher form (with the development of inner contradictions) was attained by India, Babylonia, Assyria, Egypt, China, among others. The concentrated irrigational type, e.g. Babylonia, displays a different form of crisis from the less compact „B“ type of China. In the latter, the agricultural crisis is conditioned by extensive mobilization of arable land and by the cooperation of commercial capitalists with the centrifugal upper strata of society. Feudal or pseudo-feudal traits may be operative in creating a crisis, as in Egypt or China, but they are not the basis of the society, which is different from feudalism in its system of production, social organization, and state. Japan is feudal, or more correctly, „Asiatic“ - feudal. At most, the true oriental societies pass through an early feudal stage before developing into their own specific form based on large scale water works.The analysis of the organization of the productive forces makes it possible to explain the stagnation of the oriental agricultural society from the particular, centralized structure of the system of production based on irrigation. This is in contrast to the decentralized non-irrigational agriculture of feudal society, which did not hinder the development of towns and of an industrial capitalism fostered by late feudal absolutism.The theory of oriental society constitutes an attempt to describe both the western and eastern worlds as sectors of one human society, which develops and stagnates as movements of the same total historical process.L'article commence par éclaircir le rôle des deux éléments qui constituent le processus de travail agricole : la terre et l'eau. L'irrigation artificielle, premier facteur spécifique, exclut le travail des esclaves comme forme prédominante, du fait qu'il implique un mode de travail relativement intense. Cependant le type de production authentiquement „oriental“ apparaît seulement lorsque sont entreprises des constructions de grande envergure aux fins de protection ou d'irrigation. L'état assume alors une fonction économique propre : travaux publics et astronomie. C'est l'origine d'une société hiérarchisée qui va des paysans — liés d'abord au village, libres par la suite — au souverain autocrate, en passant par la bureaucratie administrative, sacerdotale et guerrière. La vieille société péruvienne des Incas représentait le type oriental pur dans sa forme simple. Les Indes, Babylone, l'Assyrie, l'Égypte, la Chine — entre autres — atteignirent une forme plus élevée avec développement des contradictions internes. Le type à technique hydraulique concentrée, exemple Babylone, manifeste des crises d'un autre caractère que le type à technique plus dispersée comme la Chine. Dans ce dernier pays, la crise était déterminée par une large mobilisation des terres cultivables et par l'action des capitalistes commerçants, jointe à celle du groupe supérieur centrifuge. Des caractères féodaux, ou pseudo-féodaux, peuvent bien contribuer — comme en Égypte et en Chine — à déterminer des crises, mais ne deviennent pas le fondement de la société qui, par la production, l'ordre social et l'État, diffère essentiellement de la féodalité. (Le Japon est féodal : c'est une féodalité „asiatique“ ; les sociétés authentiquement orientales traversent tout au plus une étape „pré-féodale“ avant de développer leur forme spécifique liée à la technique hydraulique.)L'analyse sociologique permet d'expliquer la stagnation de la société agraire orientale à partir de la structure spécifique centralisée du système de production inséparable de la technique hydraulique. En revanche, l'agriculture sans technique hydraulique de la société féodale n'oppose pas d'obstacles au développement des villes bourgeoises et d'un capitalisme industriel, favorisé, au terme de l'époque féodale, par l'absolutisme.La théorie de la Société orientale essaie d'esquisser un tableau où le monde occidental et le monde oriental sont comme des secteurs d'une société humaine. L'évolution de cette société aussi bien que sa stagnation représentent des mouvements partiels du même devenir historique total. (shrink)

Les fouilles effectuées au cours de ces dernières dizaines d’années, ont modifié profondément le tableau qu’on se faisait de la préhistoire chinoise. Au début du xxe siècle, les savants les plus connus pouvaient encore mettre en doute l’existence d’une époque néolithique chinoise — mais depuis lors, l’activité de l’archéologie a mis à jour un vaste matériel et paléolithique et néolithique. Le présent article, extrait du premier volume d’une histoire économique et sociale de la Chine, donne une vue d’ensemble du matériel (...) nouvellement acquis et cherche à le mettre en valeur pour une considération sociologique.L’homo pekinensis, l’ancien habitant de la Chine paléolithique du Nord connaissait le feu ; il se servait d’instruments et d’armes en pierre travaillée. Aux deux degrés de son évolution de chasseur primitif et de chasseur évolué, correspondent deux degrés de perfection de ces instruments. Il semble bien que les prisonniers aient été tués (et mangés?) sans distinction d’âge et de sexe. Les chasseurs ne sauraient que faire du travail d’esclave.Vers la fin de l’époque néolithique chinoise se produisit un épanouissement que la rare perfection de la céramique „rouge“ et „noire“ indique assez bien. La filiation somatique de l’homo pekinensis et du Chinois des époques ultérieures est probable ; il semble hors de doute que l’homme de l’époque néolithique soit du même type que celui de la Chine historique. Primitivement, l’agriculture (à la houe) était faite par les femmes, qui en même temps confectionnaient à la main — par la suite au moyen d'une plaque très simple — la céramique,,rouge“ ; les hommes continuaient à s'occuper de la chasse et de la pêche. Dès lors apparaît, encore qu'assez vaguement, une civilisation démocratique et paysanne, caractérisée probablement par des éléments matriarchaux. Vers l'époque de la céramique „noire“ se produit la transition vers l'élevage et à la céramique qui connaît alors le tour de potier — ces deux sortes de travaux incombent aux hommes. L'agriculture se fait plus intense, c'est peut-être ici qu'il convient de supposer les premiers débuts de la construction de terrasses et de l'irrigation. Les esclaves trouvent un emploi, une différenciation sociale se produit, c'est l'origine des villes. La société agraire primitive fait place à un ordre nouveau. Celui-ci s'exprime socialement parlant par une noblesse de clan primitive, politiquement par l'État.Les découvertes les plus récentes de l'archéologie chinoise apportent de nombreuses preuves pour l'évolution telle qu'elle vient d'être esquissée. L'analyse des mythes archaïques et des contes populaires de la Chine confirme, par la suite, au moyen de l'anthropologie ce que l'étude avait jusqu'ici rendu hautement probable par les méthodes de l'archéologie.Die Ausgrabungen der letzten Jahrzehnte haben das Bild der chinesischen Frühgeschichte grundlegend geändert. Während noch zu Anfang des 20. Jahrhunderts führende Gelehrte die Existenz eines chinesischen Neolithikums bezweifelten, hat seither die Tätigkeit der Archäologie sowohl paläolithische wie neolithische Funde in grosser Reichhaltigkeit zutage gefördert. Der vorliegende Aufsatz — Sektion I des ersten Bandes einer Wirtschafts-und Sozialgeschichte Chinas — gibt einen Überblick über das neu gewonnene Material und sucht es sozialwissenschaftlich auszuwerten.Homo pekinensis, der (früh) altsteinzeitliche Bewohner Nordchinas kannte das Feuer ; er benutzte Werkzeuge und Waffen aus behauenem Stein. Zwei Stufen der Bearbeitung seiner Geräte deuten zwei Stufen seiner ökonomischen Entwicklung an, die des „niederen“ und des „höheren“ Jägertums. Gefangene scheinen ohne Unterschied von Alter und Geschlecht getötet (und verzehrt?) worden zu sein. Jäger haben für Sklavenarbeit keine Verwendung.Reich entwickelt ist Chinas (spätes) Neolithikum, dessen „rote“ und „schwarze“ Töpferei von seltener Vollkommenheit ist. Der Zusammenhang des homo pekinensis mit den späteren Chinesen ist somatisch wahrscheinlich, die Zugehörigkeit der Bewohner des chinesischen Neolithikums zu dem geschichtlichen Chinesentum scheint ausser Zweifel. Ursprünglich wurde offenbar der Ackerbau (Hackbau) von Frauen betrieben, die zugleich mit der Hand — und später mit einem einfachen Drehrad — die „rote“ Töpferei herstellten, während die Männer fortfuhren zu jagen und zu fischen. Das Bild einer primitiven demokratischen Dorfkultur mit vermutlich mutterrechtlichen Zügen wird andeutungsweise sichtbar. Es folgt zur Zeit der „schwarzen“ Töpferei der Übergang zur von Männern betriebenen Viehzucht und zu einer mit der Töpferscheibe von Männern durchgeführten Töpferei. Der Ackerbau wird intensiver, die ersten Anfänge von Terrassenbau und Bewässerung liegen vielleicht hier. Sklaven werden verwendbar, soziale Differenzierung tritt ein. Städte entstehen. Die primitive Agrargesellschaft verwandelt sich in eine Ordnung neuer Art, deren sozialer Ausdruck ein primitiver Clan-Adel, deren politischer Ausdruck der Staat ist.Die jüngsten Entdeckungen auf dem Gebiete der chinesischen Archäologie erbringen zahlreiche Beweise für einen derartigen Entwicklungsgang. Die Analyse von Chinas archaischen Mythen und Volkserzählungen bestätigt im Fortgang der Untersuchung mit den Mitteln der Anthropologie, was die hier gebotene Darstellung mit den Methoden der Archäologie bereits in hohem Grad wahrscheinlich gemacht hat. (shrink)

This collection by a distinguished group of philosophers, psychologists, and physiologists reflects an interdisciplinary approach to the central question of cognitive science: how do we model the mind? Among the topics explored are the relationships (theoretical, reductive, and explanatory) between philosophy, psychology, computer science, and physiology; what should be asked of models in science generally, and in cognitive science in particular; whether theoretical models must make essential reference to objects in the environment; whether there are human competences that are resistant, (...) in principle, to modelling; whether simulated thinking and intentionality are really thinking and intentionality; how semantics can be generated from syntactics; the meaning of the terms "representations" and "modelling;" whether the nature of the "hardware" matters; and whether computer models of humans are "dehumanizing." Contributors include Donald Davidson, Daniel C. Dennett, Margaret A. Boden, Adam Morton, Dennis Noble, T. Poggio, Colin Blakemore, K.V. Wilkes, P.N. Johnson-Laird, and Jonathan St. B.T. Evans. (shrink)

In this close analysis of Hume’s moral psychology, John Bricke treats Hume as a thoroughly systematic thinker who aims for a comprehensive theory of mind. Bricke seeks to reveal the systematic structure of Hume’s thought by a process he calls “regimenting” the text. Bricke also has the aim of placing Hume’s theory in the context of contemporary action theory, the terms of which are inspired in large part by Davidsonian analyses.