This research examined whether induced joy influences fifth graders’ performance in literacy tasks. Children were asked to recall a joyful experience, used as a joy induction, before completing either a grammar (Study 1) or textual comprehension task (Study 2). The grammar task involved understanding at the surface level and retrieval of appropriate declarative and procedural knowledge, but limited elaboration unlike the textual comprehension task, which tackled inference generation. By differentiating tasks based on depth of processing required for completion we aimed (...) at testing the validity of two concurrent hypotheses: that of a facilitating effect and that of a detrimental effect of induced joy. Compared to controls, joy induced children showed better performance on the grammar task – specifically children with lower language ability. No differences across groups emerged as a function of joy induction on the text comprehension task. Results are discussed with respect to emotion effects on cognition. (shrink)

This is a translation from Bulgarian into English of Nikolai Lossky’s “Razlichniiat smisul na dumata intuitsiia” (“The Different Senses of the Word Intuition”), published in the Sofianite journal Filosofski pregled (Philosophical Review), 1931, year III, book 1, pp. 1–9. In this article, solicited by the journal’s editor-in-chief, the Bulgarian philosopher Dimitar Mihalchev, Lossky surveys the different ways in which the word “intuition” (intuitsiia) has been used throughout the history of philosophy: Kant, Fichte, Schelling, Hegel, Friedrich Jacobi, Ivan Kireevski, Alexei (...) Khomyakov, Vladimir Solovyov, Bergson, Husserl, and Hans Driesch. Lossky then situates his own use of the word within this philosophical tradition and compares his intuitivism with gnoseologies similar to his own, namely, those of Semyon Frank, Johannes Rehmke, Max Scheler, Paul Linke, Dimitar Mihalchev, the English realists (Samuel Alexander and John Laird), the American realists (Edwin Holt, Walter Marvin, William Montague, Ralph Perry, Walter Pitkin, and Edward Spaulding), and the Neo-Scholastic Josef Gredt. As such, the article makes a valuable addendum to his Obosnovanie intuitivizma (The Foundation of Intuitivism) (1906) and provides a helpful synopsis of his theory of knowledge, which, in accordance with the Russian terminological tradition, he calls “gnoseology”. (shrink)

Resistance to inhibitors of cholinesterase 8A (Ric‐8A) is a prominent non‐receptor GEF and a chaperone of G protein α‐subunits (Gα). Recent studies shed light on the structure of Ric‐8A, providing insights into the mechanisms underlying its interaction with Gα. Ric‐8A is composed of a core armadillo‐like domain and a flexible C‐terminal tail. Interaction of a conserved concave surface of its core domain with the Gα C‐terminus appears to mediate formation of the initial Ric‐8A/GαGDP intermediate, followed by the formation of a (...) stable nucleotide‐free complex. The latter event involves a large‐scale dislocation of the Gα α5‐helix that produces an extensive primary interface and disrupts the nucleotide‐binding site of Gα. The distal portion of the C‐terminal tail of Ric‐8A forms a smaller secondary interface, which ostensibly binds the switch II region of Gα, facilitating binding of GTP. The two‐site Gα interface of Ric‐8A is distinct from that of GPCRs, and might have evolved to support the chaperone function of Ric‐8A. (shrink)

This article is dedicated to Nikolai O. Lossky’s intuitivism and personalism and their significance in the context of Russian philosophy. The author demonstrates how Lossky’s study of Russian philosophy influenced his work and allowed him to take a second look at a number of philosophical issues, indicating ways to develop them further. As a result of his research, Lossky discovered ideas close to his own in the works of various other Russian philosophers. Lossky became especially interested in two authors, (...) Vladimir S. Solovyov and Fyodor M. Dostoevsky. He created interpretations that examined Solovyov’s philosophy and Dostoevsky’s works from the positions of intuitivism and personalism. The study of Russian thought Lossky undertook in his book History of Russian Philosophy gave him a strong impetus for developing his own philosophical views, which were aimed at bringing philosophy and religion into closer proximity. (shrink)

This is a translation from Russian to English of Nikolai Onufriyevich Lossky’s “Tpaнcцeндeнтaльнo-фeнoмeнoлoгичecкiй идeaлизмъ Гyccepля”, published in the émigré journal Пyть in 1939. In this article, Lossky presents and criticizes Husserl’s transcendental idealism. Like many successors of Husserl’s “Göttingen School,” Lossky interprets Husserl’s transcendental idealism as a Neo-Kantian idealism and he criticizes it on the ground that it leads to a form of solipsism. In light of his own epistemology and his metaphysical system, he also claims that, although Husserl (...) is more radical than Descartes in his methodological doubt, he is not radical enough, because his abstention from existential judgment with regard to the external world is itself an existential judgment. In this regard, Lossky affirms that his own critically-informed defense of naive realism is in fact more radical than Husserl’s transcendental idealism. (shrink)

Znachenie gegelevskoĭ filosofii v nastoi︠a︡shchee vremi︠a︡. 1860.--Feĭerbakh. 1864.--Glavnai︠a︡ cherta myshlenii︠a︡. 1866.--Klod Bernar o metodi︠e︡. opytiv. 1867.--Kuzen. 1867.--Bekon. 1867.--Angliĭskai︠a︡ psikhologii︠a︡. 1867.--Iz sporov o dushi︠e︡. 1870.--Beneke. 1872.--O chisto-ėmpiricheskom metodi︠e︡. 1872.--T︠S︡eller. 1873.--Millʹ v svoeĭ avtobiografii. 1874.--Gartman i SHopengauėr. 1875.--SHopengauėr. 1881.--O zadachakh istorii filosofii. 1893.--Razbory knig. 1873-1891.

This is a translation from the Russian of Nikolai Lossky’s “Heдocтaтки гнoceoлoгiи Бepгcoнa и влiянie иxъ нa eгo мeтaфизикy” (The Defects of Bergson’s Epistemology and Their Consequences on His Metaphysics), which was published in the journal Boпpocы филocoфiи и пcиxoлoгiи (Questions of Philosophy and Psychology) in 1913. In this article, Lossky criticizes Bergson’s epistemological dualism, which completely separates intuition from reason, and which rejects reason in favor of intuition. For Bergson, reality is continuous, indivisible, fluid, etc., and reason distorts (...) it through its acts of division, abstraction, extraction, and so on. Lossky argues that this conclusion does not follow. Reason does not distort the living flow of reality; it rather provides a window unto aspects of the otherwise undivided seamless flowing organic whole. In fact, reason is itself a species of intuition in its own right, namely an intellectual intuition, the object of which is the atemporal facet of the world (the Platonic ideal realm), which is necessary for the existence of its temporal facet. Lossky thus challenges Bergson’s one-sided and self-defeating reduction of being to a flux of changes devoid of changing things. (Frédéric Tremblay). (shrink)

Two famous Russian thinkers Nikolai O. Lossky (1870–1965) and E. Vasilievich Spektorsky (1875–1951) had a lot in common: both were talented intellectuals, lecturers and authors of many works on philosophy, history of philosophy, culture, politics and literature; both had to leave Russia and settle down abroad, and continue academic and creative activities in foreign environments. All these factors contributed to their friendly and intellectual communication which we want to pay attention to in this article. The purpose of the article (...) is to demonstrate similarities in how Lossky and Spektorsky formulated and addressed ethical issues on the grounding of Christianity and Christian-based philosophy. Thus, we have chosen several aspects of their ethical systems which are crucial for understanding the way of their moral thinking and which are representative in terms of comparison of these two authors: general philosophical positions, grounding ethics in Christianity, absolute basis of ethics and the way it can be cognized, human freedom, motives and goals of moral behavior, and moral evolution and the perspectives of humanity. (shrink)

Western political thought during the past two centuries has been inspired by a dream of liberation that has left it prey to ideological visions of utopia. Various attempts have been made to counteract this vulnerability, but one of the most ambitious has been relatively neglected. This is the use of the tragic vision to emphasize the limits imposed upon political action by the existence of ineliminable tensions inherent in the human condition. What is of especial interest in this connection is (...) the attempt made by Nikolai Berdyaev to bring the tragic vision to bear on the reformulation of socialism in particular. The article explores the strengths and weaknesses of his tragic version of socialism. (shrink)

Het moderne leven wordt beheerst door drie tegenstellingen, die overwonnen moeten worden: de neiging in het westerse denken om het ik gelijk te stellen aan de rede, de vrees voor isalement van het individu, dat tot cosiaal conformisme leidt en de door de mens geschapen technologie, die een wereld tot stand brengt, waarin het scheppende vermogen wordt verstrikt. Een echte uitweg geeft hij niet en ook zijn tragisch socialisme komt niet goed uit de verf. Hij wil wel een klassenloze maatschappij, (...) maar dan in een paternalistisch-individualistisch kader. (shrink)

The article seeks to explore the mindset of young émigré poets of the 1920s–1930s, to identify possible ideological influences on the literature and literary criticism of the first wave of Russian emigration and to determine the spiritual origins of the ‘Paris Note.’ Among many other influences on the young émigré poetry (Henri Bergson, Nikolai Berdyaev, Vasily Rozanov, Nikolai Fedorov and others) the influence of Lev Shestov’s philosophy is particularly evident. However, it manifested itself not directly but indirectly, mainly (...) through the Parisian critic Georgy Adamovich, who, unlike young poets, read Shestov carefully and appreciated him very highly. The philosophy of Adamovich’s poetry, which brought to life the phenomenon of the ‘Paris Note,’ had many parallels with Shestov’s thoughts. Hence the unexpected concordance between the central issues and artistic practice of the participants of the ‘Paris Note’ and Existentialism emerging in the 1930s in the literature of France. (shrink)

The twentieth century Russian philosopher Nikolai Lossky was one of the earliest and most important proponents—but also critics—of Bergson’s philosophy in Russia at a time when many Russian philosophers were preoccupied with the same complex of philosophical questions and answers that Bergson was addressing. Thus, if only from the standpoint of intellectual history, Lossky is central to the study of the reception of Bergson in Russia. In this article, I present the principal historical links, points of agreement between Bergson (...) and Lossky, such as their respective anti-Kantianism, intuitivism, ontological realism, vitalism, organicism, Neo-Platonism, as well as their points of disagreement, including some of Lossky’s key criticisms of Bergson, with special emphasis on the issues of intuition, ideal being, substance and change, time, and sensible qualities. This paper is meant as an introduction to the translations of Lossky’s “Heдocтaтки гнoceoлoгiи Бepгcoнa и влiянie иxъ нa eгo мeтaфизикy” (The Defects of Bergson’s Epistemology and Their Consequences on His Metaphysics) (1913) and his review of Bergson’s, Les deux sources de la morale et de la religion (1932), which are published in the present issue of Studies in East European Thought. (shrink)

This is a review of: Николай Онуфриевич Лосский, под редакцией В. П. Филатова, Москва: Росспэн (Серия "Философия России первой половины ХХ века"), 2016. It describes and appraises the content of this collection of nineteen articles on the life and thought of the prominent twentieth century Russian philosopher Nikolai Lossky. The volume, edited by Vladimir Filatov, presents the reader with an analysis of Lossky's philosophical legacy, including such aspects of his thought as his intuitivism, his personalism, his relation to phenomenology, (...) his narrative of the history of Russian philosophy, and so on. Lossky is also compared to other Russian philosophers (Shpet, Frank) and his legacy in other countries (Poland, Slovakia) is examined. The authors are Piama Gaidenko, Frances Nethercott, Albert Novikov, Victor Molchanov, Vitaly Lechtzer, Tatiana Shchedrina, Irina Beshkareva, Anatoly Pushkarsky, Elena Serdyukova, Vasily Vanchugov, Irina Blauberg, Roman Granin, Varvara Popova, Evgeny Babosov, Teresa Obolevich, Zlatica Plašienková, Oleg Ermichin, Alexander Podoxenov, Alexander Opalev, and Vladimir Schultz. (shrink)

RESUMO No artigo, apresenta-se um panorama da vida e da obra do professor, filólogo e cientista russo N. Vassíliev, com ênfase em sua contribuição para os estudos bakhtinianos internacionais. A longa convivência e parceria dos autores com N. Vassíliev permite-lhes não só desenhar o perfil de um pesquisador sério das humanidades, mas também mostrar seu mundo de paixões pessoais e o papel de sua biografia na escolha do núcleo de suas pesquisas científicas: a problemática dos estudos bakhtinianos. Dedica-se atenção especial (...) às soluções propostas por ele ao problema dos textos disputados. ABSTRACT The article presents an overview of the life and works of the Russian scholar, philologist Professor Nikolay Vasiliev and the assessment of his contribution to international Bakhtin studies. For many years the authors have communicated and cooperated with N. Vasiliev during the long years that give them the opportunity not only to create a portrait of this serious researcher, but also to show the world his hobbies, how his biography influenced on the choice of the issue of Bakhtin studies as a central topic for his research. Special attention is paid to his proposed solutions to the problem of disputed texts. (shrink)

The article presents a comparative analysis of the philosophical and aesthetic perspectives of English poet and philosopher Samuel Taylor Coleridge and Russian philosopher Nikolai Onufrievich Lossky on the issues of the theory of art and cognition. The study highlights the synergies and differences in their conceptions of art, music, imagination, and the interconnectedness of phenomena in the world, demonstrating how the philosophy of art serves as a key component in achieving a holistic understanding of human nature. The article explores (...) Coleridge’s concept of the organic unity of art as a living, evolving entity that transcends individual artistic disciplines. It delves into the poet’s views on the creative process and the role of imagination in shaping artistic expression, emphasizing the significance of his ideas for understanding the role of art in the human experience. Focusing on the unique aspects of Lossky’s philosophical ideas on art, the article argues that Lossky’s views on music are intrinsically linked to his philosophical doctrine of intuitivism. Intuitivism enables direct perception of an object by the knowing subject in its original form, rather than through a copy, symbol, or construction. Lossky’s doctrine distinguishes three modes of intuition (sensual, intellectual, and mystical) and acknowledges two realms: the world and the Superworld (the Kingdom of God). Sensual and intellectual intuition function within the world, while mystical intuition paves the way for a breakthrough into the Superworld (the Kingdom of God). The article demonstrates that music, as a fundamental component of Lossky’s philosophical doctrine, plays a crucial role in enabling a clearer vision of the object by the cognizing subject in its original form, as well as in the complete fulfillment of the missions designated for all three types of intuition. Music is a fundamental element of Lossky’s philosophical doctrine, where the indivisible unity of a musical tone’s properties serves as a symbol of the organic integrity of phenomena in the world. In conclusion, the article emphasizes that a deeper understanding of Coleridge’s and Lossky’s philosophical and aesthetic concepts can provide a transformative outlook on the philosophy of art, fostering interconnectedness among various realms of human creativity and strengthening the continuity of human culture while counteracting destructive forces in the world. (shrink)

One of the trademarks of Nicolai Hartmann’s ontology is his theory of levels of reality. Hartmann drew from many sources to develop his version of the theory. His essay “Die Anfänge des Schichtungsgedankens in der alten Philosophie” testifies of the fact that he drew from Plato, Aristotle, and Plotinus. But this text was written relatively late in Hartmann’s career, which suggests that his interest in the theories of levels of the ancients may have been retrospective. In “Nicolai Hartmann und seine (...) Zeitgenossen,” Martin Morgenstern puts the emphasis on contemporaries of Hartmann: Émile Boutroux, Max Scheler, Heinrich Rickert, Karl Jaspers, and Arnold Gehlen. But there is another plausible source for Hartmann’s conception of levels that has so far remained overlooked in the literature. Hartmann studied with and was influenced by Nikolai Lossky. Lossky has a theory of levels that he adopted from Vladimir Solovyov. Solovyov presents his theory of levels, among other places, in Oпpaвдaнie дoбpa, where he says that the five principal stages of the cosmogonic process of ascension toward universal perfection, which are given in experience, are the mineral or inorganic realm, the vegetal realm, the animal realm, the realm of natural humanity, and the realm of spiritual or divine humanity. This theory appears to bear significant similarities with the theory of levels of reality that Hartmann will develop a few decades later. Solovyov was widely read in Russia and it would be unlikely that Hartmann was not at least minimally acquainted with his work. Chances are that Hartmann came into contact with it in some details. An intellectual lineage could thus likely be traced from Hartmann back to Solovyov. In this paper, I document and discuss this possible lineage. (shrink)

Nikolai Fedorovich Fedorov is one of the most original and as yet inadequately studied Russian thinkers. Neither a professional philosopher, nor a well-known scholar, nor a critical essayist, he led a kind of double existence while working as an ordinary civil servant, developing his original philosophy at his leisure in the hours free from his intensive daily work. Fedorov's life was one of selflessness and self-denial, not at all eventful outwardly. He graduated from the Gymnasium in Tambov and completed (...) three years of study in the Law Department of the Richelieu Lyceum in Odessa, after which he taught for a number of years in the Borovsk, Lipetsk, Podol'sk, and other regional schools. The quarter century he spent working in the Library of the Rumiantsev Museum in Moscow was the most stable period in Fedorov's life. Fedorov's ideas attracted the attention of outstanding cultural figures. F.M. Dostoevskii became acquainted with them in 1878 through Peterson, and on March 24 of that year he wrote: "I am essentially in full accord with these ideas. I read them as if they were my own." L.N. Tolstoy, who knew Fedorov personally, said, "I am proud to be living in the same times as such a man." V.S. Solov'ev, who also associated with Fedorov, wrote to him as follows in the mid-1880s: "Your ‘project’ is the human spirit's first advance along the path of Christ since the advent of Christianity. As for me, I can only acknowledge you as my teacher and spiritual father." A.M. Gorky was especially impressed by the activism in Fedorov's views. But none of this precludes the many and very essential divergences of these authors from Fedorov. One can find some links with his ideas in A.N. Belyi, V. Ia. Briusov, N.A. Zabolotskii, V.V. Maiakovskii, A.P. Platonov, M.M. Prishvin, I.L. Sel'vinskii, O.D. Forsh, and V.N. Khlebnikov. The artist B.N. Chekrygin drafted a large fresco entitled The Resurrection of the Dead [Voskreshenie mertvykh] and a philosophical work entitled The Synod of the Resurrecting Museum [Sobor voskreshaiushchego muzeia], both inspired by Fedorov's teachings. (shrink)

In this paper, we would show how the logical object “square of opposition”, viewed as semiotic object, has been historically transformed since its appearance in Aristotle’s texts until the works of Vasiliev. These transformations were accompanied each time with a new understanding and interpretation of Aristotle’s original text and, in the last case, with a transformation of its geometric configuration. The initial textual codification of the theory of opposition in Aristotle’s works is transformed into a diagrammatic one, based on a (...) new “reading” of the Aristotelian text by the medieval scholars that altered the semantics of the O form. Further, based on the medieval “Neo-Aristotelian” reading, the logicians of the nineteenth century suggest new diagrammatic representations, based on new interpretations of quantification of judgements within the algebraic and the functional logical traditions. In all these interpretations, the original square configuration remains invariant. However, Nikolai A. Vasiliev marks a turning point in history. He explicitly attacks the established logical tradition and suggests a new alternation of semantics of the O form, based on Aristotelian concepts that were neglected in the Aristotelian tradition of logic, notably the concept of indefinite judgement. This leads to a configurational transformation of the “square” of opposition into a “triangle”, where the points standing for the O and I forms are contracted into one point, the M form that now stands for particular judgement with altered semantics. The new transformation goes beyond the Aristotelian logic paradigm to a new “Non-Aristotelian” logic, i.e. to paraconsistent logic, although the argumentation used in support of it is phrased in Aristotelian style and the context of discovery is foundational. It establishes a bifurcation point in the development of logic. No unique logic is recognized, but different logics concerning different domains. One branch of logic remains to be the “Neo-Aristotelian” one, while the new logic is “Non-Aristotelian”. (shrink)

Glückwunsch, von W. Jaeger.--Grenzsituationen der Gegenwart, von A. Wenzl.--Theologische Ontologie, von G. Jacoby.--Wissenschaft, Philosophie, Weltanschauung. von J. Barion.--Theorie und Ideologie in der Politik, von Cabralde Moncada.--Nikolai Berdjajew im bolschewistischen Russland, von F. Stepun.--Spinoza-Sokrates-Christus, der Menschensohn und die Philosophen, von H. Schuster.--Wertung und Wirksamkeit der Frau in der christlichen Kirche, von F. Heiler.--Ein neues Dogma? Von O. Schroeder.--Anbrosius von Mailand und sein Verhältnis zum Judentum, von W. Wilbrand.--Das Bild Luthers bei Johannes Hessen, von P. Althaus.--Zur Mystik Augustins, von W. falkenhahn.-Johannes (...) Hessen und Rudolf Ottos "Religlöser Menschheitsbund," von C. Barth.--Eine Antithese zum Jahre 1933, Johannes Hessens prophetische Mahnworte, von T. Pöhler.--Der Lehrer, von H. Höttges. (shrink)

Theories of spatial cognition are derived from many sources. Psychologists are concerned with determining the features of the mind which, in combination with external inputs, produce our spatialized experience. A review of philosophical and other approaches has convinced us that the brain must come equipped to impose a three-dimensional Euclidean framework on experience – our analysis suggests that object re-identification may require such a framework. We identify this absolute, nonegocentric, spatial framework with a specific neural system centered in the hippocampus.A (...) consideration of the kinds of behaviours in which such a spatial mapping system would be important is followed by an analysis of the anatomy and physiology of this system, with special emphasis on the place-coded neurons recorded in the hippocampus of freely moving rats. A tentative physiological model for the hippocampal cognitive map is proposed. A review of lesion studies, in tasks as diverse as discrimination learning, avoidance, and extinction, shows that the cognitive map notion can adequately explain much of the data.The model is extended to humans by the assumption that spatial maps are built in one hemisphere, semantic maps in the other. The latter provide a semantic deep structure within which discourse comprehension and production can be achieved. Evidence from the study of amnesic patients, briefly reviewed, is consistent with this extension. (shrink)

Deep brain stimulation (DBS) to different sites allows interfering with dysfunctional network function implicated in major depression. Because a prominent clinical feature of depression is anhedonia--the inability to experience pleasure from previously pleasurable activities--and because there is clear evidence of dysfunctions of the reward system in depression, DBS to the nucleus accumbens might offer a new possibility to target depressive symptomatology in otherwise treatment-resistant depression. Three patients suffering from extremely resistant forms of depression, who did not respond to pharmacotherapy, psychotherapy, (...) and electroconvulsive therapy, were implanted with bilateral DBS electrodes in the nucleus accumbens. Stimulation parameters were modified in a double-blind manner, and clinical ratings were assessed at each modification. Additionally, brain metabolism was assessed 1 week before and 1 week after stimulation onset. Clinical ratings improved in all three patients when the stimulator was on, and worsened in all three patients when the stimulator was turned off. Effects were observable immediately, and no side effects occurred in any of the patients. Using FDG-PET, significant changes in brain metabolism as a function of the stimulation in fronto-striatal networks were observed. No unwanted effects of DBS other than those directly related to the surgical procedure (eg pain at sites of implantation) were observed. Dysfunctions of the reward system--in which the nucleus accumbens is a key structure--are implicated in the neurobiology of major depression and might be responsible for impaired reward processing, as evidenced by the symptom of anhedonia. These preliminary findings suggest that DBS to the nucleus accumbens might be a hypothesis-guided approach for refractory major depression. (shrink)

Sleep spindles are frequently studied for their relationship with state and trait cognitive variables, and they are thought to play an important role in sleep-related memory consolidation. Due to their frequent occurrence in NREM sleep, the detection of sleep spindles is only feasible using automatic algorithms, of which a large number is available. We compared subject averages of the spindle parameters computed by a fixed frequency (11-13 Hz for slow spindles, 13-15 Hz for fast spindles) automatic detection algorithm and the (...) individual adjustment method (IAM), which uses individual frequency bands for sleep spindle detection. Fast spindle duration and amplitude are strongly correlated in the two algorithms, but there is little overlap in fast spindle density and slow spindle parameters in general. The agreement between fixed and manually determined sleep spindle frequencies is limited, especially in case of slow spindles. This is the most likely reason for the poor agreement between the two detection methods in case of slow spindle parameters. Our results suggest that while various algorithms may reliably detect fast spindles, a more sophisticated algorithm primed to individual spindle frequencies is necessary for the detection of slow spindles as well as individual variations in the number of spindles in general. (shrink)

Nikolai Zhinkin’s review of Ernst Cassirer is so far the earliest document of the discussion in Russia about Cassirer’s conception of myth and his theory of symbolic forms. The text is published from Zhinkin’s archive. Zhinkin here notes a reorientation of Neo-Kantianism that reveals its hidden relativism and stands as a symptom of its downfall.

Tato studie si klade za cíl představit antropologické a kosmologické názory ruského myslitele Nikolaje Fjodorova (1829 – 1903). Fjodorov nabízí fantastickou futuristickou vizi, v níž jsou nejen odstraněny války, nemoci a hlad, ale člověk ve snaze o své zdokonalení přemůže také smrt. Bratrství a láska povede podle Fjodorova sjednocené lidstvo k tomu, že životu vrátí všechny zemřelé předky. Tito vzkříšení lidé zabydlí zemi a později i celý vesmír. Fjodorov bývá považován za zakladatele filozofie ruského kosmismu. Mezi jeho žáky lze zařadit (...) i Konstantina Ciolkovského, který jako první uvažoval o možnosti dobytí vesmíru pomocí raket. Na Ciolkovského přímo navazují zakladatelé sovětského vesmírného programu. Autor této studie předkládá hypotézu, že myšlenka pilotovaných kosmických letů vznikla v pseudovědeckém prostředí ruského kosmismu. Přestože byly pilotované lety do vesmíru během dvacátého století tohoto svého z vědeckého hlediska problematického zdůvodnění zbaveny, dosud nikdo žádné vědecké zdůvodnění pilotovaných vesmírných letů nenabídl. (shrink)