The organizers of the round table have done a very big job in preparing an interesting list of questions covering all three groups of problems: socioeconomic problems of education; measures of practice and methods related to improvement in the effectiveness of instruction and character education and the development of the scientific principles underlying both; and theoretical questions of the further scientific treatment of problems of shaping the man of the future.

Contributed articles on Indic philosophy, Vedic grammer, and classical Sanskrit literature; includes some on the life of Kr̥ṣṇa Mādho Jha, Sanskrit scholar.

t. 1. Putʹ dukhovnogo obnovlenii︠a︡ ; Osnovy khristianskoĭ kulʹtury ; Krizis bezbozhii︠a︡ -- t. 2, kn. 1-2. Nashi zadachi -- t. 3. Shleĭermakher i ego "Rechi o religii" : religioznyĭ smysl filosofii : tri rechi, 1914-1923 ; I︠A︡ bgli︠a︡dyvai︠u︡sʹ v zhiznʹ : kniga razdumiĭ ; Poi︠u︡shchee serdt︠s︡e : kniga tikhakh sozert︠s︡aniĭ ; Putʹ k ochevidnosti -- t. 4. Poni︠a︡tii︠a︡ prava i sily ; Obshchee uchenie o prave i gosudarstve ; O suchnosti pravosoznanii︠a︡ ; O monarkhii i respublike -- t. 5. (...) Osnovnoe Nravstvennoe protivorechie voĭny ; O sopotivlenii zlu siloi︠u︡ ; Statʹi, Pisʹma -- t. 6, kn. 1. O li︠u︡beznosti sot︠s︡ialʹno-psikhologicheskiĭ opyt ; Osnovy khudozhestva, o sovershennom v iskusstve ; O tʹme i prosvetlenii : kniga khudozhestvennoĭ kritiki, Bunin, Remnozov, Shmelev -- t. 6, kn. 2. O Rossii ; Russkie pisateli, literatura, teatr, muzyka ; Khudozhnik i khudozhestvennostʹ -- t. 6, kn. 3. O Rossii i russkoĭ dushe ; Genii Rossii -- t. 7. O bolʹshevizme i kommunizme ; Muchenichestvo t︠s︡erkovʹ v sovetskom gosudarstve ; Sovetskiĭ soi︠u︡z ne Rossii︠a︡ ; O nat︠s︡ionalʹnom prievanii Rossii ; Tvorcheskai︠a︡ idei︠a︡ nashego budushchego -- t. 8. Bolʹshevist︠s︡kai︠a︡ politika mirovogo gospodstva ; Vzgli︠a︡d vi︠a︡alʹ ; Kniga razmyshleniĭ i upovaniĭ -- t. 9-10. Dnevnik ; Pisʹma ; Dokumenty (1903-1938) -- [t. 10.] Pisʹma ; Memuary (1939-1954) -- [t. 11. kn. 1] Perepiska dvukh Ivanov (1927-1934) -- [t. 11. kn. 2.] Perepiska dvukh Ivanov (1935-1946) -- [t. 11. kn. 3.] Perepiska dvukh Ivanov (1947-1950) godov -- [t. 12.] Stat·i, lekt︠s︡ii, vystuplenii︠a︡, ret︠s︡enzii (1906-1954) -- [t. 13.] Kto my?; O revoli︠u︡t︠s︡ii ; O religioznom krizise nashikh dneĭ -- [t. 14. kn. 1.] Filosofii︠a︡ Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka : uchenie o Boge -- [t. 14. kn. 2.] Filosofi Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka : uchenie o cheloveke -- [t. 15. kn. 1.] Aksiomy religioznogo opyta : issleovanie -- [t. 15. kn. 2.] Aksiomy religioznogo opyta issledovanie -- [t. 16. kn. 1.] Mir pered propastʹi︠u︡ -- [t. 16. kn. 2.] Mir pered propastʹi︠u︡ ; Analiticherskie zapiski i publit︠s︡istika -- [t. 17.] Gitler i Stalin. Publit︠s︡istika 1939-1945 godov -- [t. 18.] Spravedlivostʹ ili ravenstvo? ; Publit︠s︡istika 1918-1947 godov -- [t. 19.] Russkiĭ kolokol : zhurnal volevoĭ idei [No special title]. (shrink)

The language comprehension system preferentially assumes that agents come first during incremental processing. While this might reflect a biologically fixed bias, shared with other domains and other species, the evidence is limited to languages that place agents first, and so the bias could also be learned from usage frequency. Here, we probe the bias with electroencephalography (EEG) in Äiwoo, a language that by default places patients first, but where sentence-initial nouns are still locally ambiguous between patient or agent roles. Comprehenders (...) transiently interpreted nonhuman nouns as patients, eliciting a negativity when disambiguation was toward the less common agent-initial order. By contrast and against frequencies, human nouns were transiently interpreted as agents, eliciting an N400-like negativity when the disambiguation was toward patient-initial order. Consistent with the notion of a fixed property, the agent bias is robust against usage frequency for human referents. However, this bias can be reversed by frequency experience for nonhuman referents. (shrink)

Hadith; Criticism, interpretation, etc.; Islamic ethics.

Monografii︠a︡ posvi︠a︡shchena tvorchestvu Petra Evgenʹevicha Astafʹeva (1846-1893), zamechatelʹnogo russkogo filosofa, psikhologa i publit︠s︡ista iz plei︠a︡dy mysliteleĭ kont︠s︡a XIX veka -- "zolotogo veka" russkoĭ kulʹtury. V knige detalʹno rassmotreny osnovnye dostizhenii︠a︡ P.E. Astafʹeva, svi︠a︡zannye s obosnovaniem spiritualisticheskogo mirovozzrenii︠a︡: ego uchenie o dukhovnoĭ lichnosti i svobode voli, paradoksalʹnai︠a︡ traktovka chuvstva li︠u︡bvi, originalʹnai︠a︡ kont︠s︡ept︠s︡ii︠a︡ "bessoznatelʹnogo", predstavlenie o vere cheloveka v sebi︠a︡ kak pochve estestvennogo bogopoznanii︠a︡ i t.d. V edinstve s filosofsko-psikhologicheskim ucheniem P.E. Astafʹeva rassmotrena ego publit︠s︡istika (vkli︠u︡chai︠a︡ novyĭ i gluboko aktualʹnyĭ variant "troĭstvennoĭ (...) formuly") i namechena vozmozhnostʹ metafizicheskogo ponimanii︠a︡ nat︠s︡ionalʹnoĭ prirody cheloveka. V prilozhenii︠a︡ k knige vkli︠u︡cheny dva ėti︠u︡da avtora, posvi︠a︡shchennye poni︠a︡tii︠a︡m narodnosti i sobornosti. (shrink)

Abstract BACKGROUND: Anonymity remains the more common practice in gamete donations, but legislation prohibiting anonymity with a goal of protecting donor-conceived children's right to know their genetic origins is becoming more common. However, given the dearth of research investigating the function of anonymity for donors and recipients, it is unclear whether these policies will accomplish their goals. The aim of this study was to explore experiences with anonymity among oocyte donors and recipients who participated in an anonymous donor oocyte program (...) and to understand the ways in which anonymity functions for them. -/- METHODS: Semistructured interviews were conducted with 50 women: 28 oocyte donors and 22 recipients who were recruited from an academic center for reproductive medicine in the United States. -/- RESULTS: Donors and recipients view anonymity both as a mechanism to protect the interests of all parties (recipients, donors, and donor-conceived children) and as a point of conflict. Specifically, three key areas were identified where both donors and recipients saw anonymity as having an important role: relieving anxieties about family structures and obligations; protecting their interests and those of donor-conceived children (while acknowledging where interests conflict); and managing the future. -/- CONCLUSION: As gamete donation increasingly moves away from the practice of anonymity, examining why anonymity matters to stakeholders will be helpful in devising strategies to successfully implement identity-release options. (shrink)

al-Risālah 1. Risālah fī Ithbāt al-mufāraqāt -- al-risālah 2. Risālah fi Aghrāḍ mā baʻda al-ṭabīʻah -- al-risālah 3. Kitāb Taḥṣīl al-saʻādah -- al-risālah 4. Risālah fī al-Taʻlīqāt -- al-risālah 5. Kitāb al-Tanbīh ʻalá sabīl al-saʻādah -- al-risālah 6. al-Tajrīd ʻalá Risālat al-Daʻāwá al-qalbīyah -- al-risālah 7. Sharḥ Risālat Zaynūn al-Kabīr al-Yūnānī -- al-risālah 8. Kitāb al-Fuṣuṣ -- al-risālah 9. -- Risālah fī Faḍīlat al-ʻulūm wa-al-ṣināʻāt -- al-risālah 10. Rasāʼil fī masāʼil mutafarriqah.

Résumé Au 19ème siècle, on remarque la présence, dans la chimie française, d'un nombre considérable d'Alsaciens dont les contributions scientifiques ne peuvent être ignorées. Essentiellement à la suite de la guerre franco-prussienne, leur origine régionale est souvent mise en avant afin de leur attribuer une certaine singularité: mais peut-on distinguer les Alsaciens des autres chimistes français avant 1870? Forment-ils un groupe homogène de par la spécificité de leur lieu d'origine? Cet article a pour but de démontrer que, par leurs options (...) théoriques, leurs relations personnelles et professionnelles et aussi par leur participation à bien d'initiatives communes, ils se sont organisés au sein de la communauté scientifique parisienne. Parmi ces formes d'organisation, on dégage le rôle fondamentale de l'école de recherche du chimiste Adolphe Wurtz (1817–84) qui apu fonctionner comme noyau de ce qu'on peut considérer comme un vrai réseau de chimistes alsaciens à Paris, pendant la seconde moitié du 19ème siècle. (shrink)

The aim of this research was to set a proposed strategy for achieving institutional integrity in the University of Ha’il (UoH), Saudi Arabia, in the light of the National Centre of Assessment and Academic Accreditation (NCAAA) Standards. This was accomplished through acknowledging theoretical and philosophical frameworks of institutional integrity and their obstacles in university educational institutions and displaying the institutional standards of the National Centre of Assessment and Academic Accreditation. This research depended on the descriptive method and employed the (SWOT) (...) Analysis to examine the status of UoH. The research confirmed that UoH implemented policies to support institutional values and research integrity. Furthermore, the university has employed mechanisms and procedures for institutional values and mentorships and has a declared policy for disclosure of information and access of necessary information to all beneficiaries. The university needs to set some mechanisms in place to ensure fairness and equality in performance assessments or to implement integrity standards in processes of employment and recruitment. (shrink)

Abstracts of conference papers of noted Islamic scholars on various modern daily life issues of Muslims.

Essodina BAMAZE N’GANI | : En raison de fortes tensions ethniques qui le mettent en branle, l’État en Afrique vit un délitement du tissu collectif. Dans un contexte de pluralisme ethnique fort, la négation de ce pluralisme par la politique d’assimilation a eu pour effet contraire l’édification d’un sectarisme ethnique donnant lieu à une instabilité socio-politique. En réaction, la prise en considération institutionnelle de l’ethnie n’a pu empêcher cette instabilité. Oscillant ainsi entre politique d’assimilation et naturalisation normative de l’ethnie, l’État (...) y vit une crise du bien commun. Le présent article vise à montrer que la gestion du pluralisme ethnique en Afrique ne saurait se réduire à de simples dispositions politico-juridiques. Il s’agit bien plutôt de promouvoir la perspective de la postcommunauté qui vient fédérer trois types de mobilisations enchevêtrées : l’une relative à la conscience, l’autre à la participation de toutes les composantes communautaires au bien commun, enfin celle relative aux nouvelles responsabilités de l’État. | : Due to high ethnic tensions at play, the State in Africa is witnessing a disintegration of the social fabric. Against the background of a pervasive ethnic pluralism, the weakening of this pluralism through the policy of assimilation had the unwanted effect of establishing ethnic sectarianism, culminating into social and political disruptions. Subsequently, the institutional consideration of ethnicity could not prevent this instability. Torn between the policy of assimilation and the normative naturalisation of ethnicity, the State is undergoing a crisis in terms of the common good. This paper seeks to demonstrate that the management of ethnic pluralism in Africa cannot be watered down to simple political and legal provisions. It has far more to do with promoting the perspective of post-community which merges three types of interrelated concepts : one related to conscience, the other to the involvement of all community components working for the common good, and lastly the one dealing with new duties of the State. (shrink)