Time is an overall attribute of being. It means one can describe through it everything in the world. This, however, leads to a formal absurd—what happens when we try to define a concept in predicative manner if it has no predicates? It is not time which forms the attributes of physical phenomena, but on the contrary—it self-defines itself in the outlines of different processes within the material world, i.e. time should have been understood in a derivative way on the background (...) of its master—the personal mind. The paper points out that the superior position of mind in relation to time—like the set that immanently defines its elements in addition to itself—could be dropped in a cognitive sense. Just as modern physics understands time and space as a unified space-time continuum, so the temporality of the pure mind would be identified with its infinite being. The structure of the paper stipulates the application of interdisciplinary comparative analysis of the phenomenon of time aiming to define the question about its essence as a standalone scientific matter. (shrink)

The problem of responsibility has always been an important factor in moral teachings, for this is a problem not only of theory but of everyday practical life. Any system of moral precepts will be lifeless if it does not postulate some measure of responsibility of an individual for his acts. An unselfish, disinterested life becomes morally damaging if a person cannot foresee the moral consequences of his acts and their effects on the lives of those around him, or if the (...) individual's behavior does not correspond to his convictions and good will but is dictated only by external circumstances. (shrink)

This article explores contemporary approaches to the understanding and interpretation of the formation of inclusive society. The focus is on the investigation of the everyday experiences of individuals who face various limitations in their living conditions such as limited opportunities, special needs, and disabilities. The paper highlights the importance of considering the unique aspects of subjective time when systematically analyzing the functional characteristics and existential mechanisms of an inclusive society, which constitutes the living environment for people with disabilities. It points (...) out that the temporal intentionality of a mentally challenged individual manifests in a unique form of ordering, synchronization, and existence within various phenomena and events within the individual's mental imagery and inner experiences. The authors emphasize the necessity to differentiate two primary stages in an individual's perception and understanding of their actual existence—the evaluation stage and the stage of identifying prospects. The study shows how intentional temporality inherently transforms into individual time, revealing the peculiarities of internal experiences and the unique aspects of an individual's mental imagery. These are integral steps in the formation of a system of social events that are marked within the individual consciousness. The novelty of this study lies in the examination of intentionality within the framework of a disabled person's subjective time, a characteristic that is fundamentally individual yet resonates with the collective daily consciousness of disabled individuals within an inclusive micro-society. (shrink)

Cet article se propose d’étudier la manière dont la traduction reflète le rapport à l’identité culturelle et nationale, et à l’altérité, en prenant pour exemples les systèmes littéraires français et bulgares, à partir de la création de l’alphabet glagolitique par Constantin-Cyrille le Philosophe vers 862 et du Serment de Strasbourg de 842, jusqu’au XIXe siècle, en passant par la Renaissance, d’une part, et le Réveil national bulgare, d’autre part. Les discours des traducteurs français et bulgares servent ici de révélateur des (...) représentations qu’ils ont du statut de leur propre langue ou culture, mais aussi de celles à partir desquelles ils traduisent, ainsi que de leur manière d’appréhender « soi » et « les autres ». Un tel parcours met au jour la nécessité pour l’Europe multiculturelle de se doter d’une histoire de la traduction, afin de mieux comprendre les enjeux de la traduction à l’heure de la mondialisation.This article looks into the effects of translation on consciousness of cultural and national identity and otherness. As examples, we use the French and Bulgarian literary systems from the time of the creation of the Glagolitic alphabet by Constantine-Cyril “the Philosopher” around 862 and the “Oath of Strasbourg” pledged in 842, and up to the 19th century, including the Renaissance on the one hand and the Bulgarian National Awakening on the other. The discourses of French and Bulgarian translators are used as material revealing their representations of the status of their own language and culture, and of those they translated from, and the different ways of apprehending “self” and “others”. What transpires from this study is a need for Europe as a multicultural area to write its own history of translation, as a way of achieving a better understanding of translation as an issue in the context of globalisation. (shrink)

Purpose. The research is aimed at understanding the philosophical and journalistic heritage of M. Scheler during 1914-1919. "The philosophy of war" is regarded as the middle link between the phenomenological and anthropological stages of its philosophical evolution. The theoretical and methodological basis of the study is the philosophical legacy of Max Scheler, as well as the work of domestic and Western researchers devoted to this issue. Problems of Weltkriegsphilosophie become comprehensible based on the historical, logical and comparative principles of historical (...) and philosophical analysis, which allowed to theoretically reconstruct the cultural and historical context, philosophical sources and ideological intentions of the German philosopher. Originality. For the first time in domestic historical and philosophical thought, it proved that the works by Max Scheler of the First World War played an outstanding role in the formation of philosophical anthropology as a separate philosophical trend. Conclusions. The basis of the Weltkriegsphilosophie by Max Scheler is the philosophical comprehension of the war in which the thinker tries to see the high sacral meaning, where the sacrifices that the nation brings to the altar of victory are not in vain: the nation is rallying this sacrifice, its readiness for it. According to Scheler, war is the most effective means of forming the so-called "love communities", to which he refers combat brotherhood, family and nation as a "collective personality", which recognizes itself through war. The philosopher is disappointed to some part with militaristic enthusiasm in his later military journalistic works and calls for a spiritual and moral renewal of Europe, fed from Christian roots. At the heart of this renewal should be the principle of personal solidarity, based on the Christian idea of love. However, Catholic universalism is an insufficient means for the formation of a "love community" and a new man who is co-creator of God that constitutes the main core of the philosophical anthropology of Max Scheler, which emerges in the 20s of the twentieth century. Based on this, the article affirms the existence in Sheler’s works of an intermediate stage between his phenomenology and philosophical anthropology – Weltkriegsphilosophie. (shrink)

_Purpose._ The authors aim to reveal the influence of philosophical and esoteric principles on the formation and further development of Roberto Assagioli’s concept of psychosynthesis. _The theoretical basis_ of the study is determined by the latest methodological approaches in the study of the relationship between philosophical, psychological, and esoteric approaches in the study of the unconscious and the formation of a harmonious personality. _Originality._ For the first time, a systematic analysis of the anthropological foundations of Roberto Assagioli’s work has been (...) carried out in Ukrainian philosophical literature, the specificity of the connection between esoteric teachings and psychosynthesis has been revealed on the basis of a thorough study of primary sources and biographical evidence of the life and work of the famous Italian thinker. _Conclusions._ Psychosynthesis, which is one of the leading directions of modern psychology, has a rather multicultural philosophical and methodological basis. Its founder Roberto Assagioli, while developing his concept, was influenced by theosophical-esoteric, pragmatic kabbalistic, and Eastern religious concepts and practices. Unlike psychoanalysis, which saw the unconscious as physiological-naturalistic determinants of the human psyche and behavior, psychosynthesis considers the unconscious as a hidden potential for self-development of the individual. Roberto Assagioli went through a long and difficult way to finally form his own concept, which became the basis of the psycho-techniques of disidentification and work with subpersonalities, which help to discover the true transpersonal self, which is the source of human self-improvement. Modern discussions about the relationship between psychosynthesis and various forms of parapsychology once again testify to the synthetic nature of Assagioli’s teaching, which combines various psychotherapeutic practices. This is what gives psychosynthesis a new push for development in the conditions of wars, disasters, loneliness, and related psychological disorders. (shrink)

The subject of this study is the problem of the failure of attempts by the scientific community to come to a common understanding of what exactly information can be as something encoded into material structures and moved along with them. At the same time, the following aspects of this problem are considered in detail: what is the immediate cause of the information problem; what are the objective and subjective prerequisites for its appearance; why the unresolved nature of this problem does (...) not interfere with the creation and development of communication systems, control and other "smart" devices; is there any general guideline for finding solutions to such problems, and what is it; what role did the philosophy of information play in turning the problem of information from a private scientific problem into a problem of the ideological level. The main results of the conducted research are as follows: the immediate cause of the information problem has been identified and a comprehensively substantiated solution to this problem has been given; it has been revealed that the incompleteness of the materialistic theory of cognition has become a fertile ground for the appearance of this problem; the circumstances that prevented its completion have been identified; the natural mechanism of control and cognition has been revealed, as a result of which the materialistic theory of cognition has been further developed the source of the ideal in the material world is revealed; it is shown that the mechanistic idea of information coding made the concept of information incompatible with the presence of any objective content; it is revealed what is actually hidden behind the words about information coding and its measurement; the nature of signals and signs is revealed; a kind of bias of the philosophy of information and a general error is revealed all known concepts of information. (shrink)

Purpose. The article is an explication of the features of the anthropological teaching of Peter Hacker in the context of analytical philosophy with consideration to the context of European philosophy within the framework of the Oxford School of ordinary language philosophy. The theoretical basis of the research is determined by the latest research in the English-language analytical philosophical tradition, rethinking the place of anthropological problems in the system of philosophical knowledge. Originality. Referring to primary sources, we reconstructed the philosophical and (...) anthropological teaching of Peter Hacker in the unity of its basic principles and theoretical and practical results. We determined philosophical origins of the key ideas of his philosophical anthropology and substantiated their originality, systematicity and logical argumentation. His philosophical position is defined as anthropological holism, synthesizing the reinterpreted ideas of Aristotle and Wittgenstein. Conclusions. Peter Hacker is the creator of the original version of Analytic Philosophical Anthropology. His anthropology is based on criticism of Cartesian dualism and physicalism, which underlie modern neurosciences and which he tries to overcome on the basis of Wittgenstein’s philosophical "logotherapy". The conceptual framework of his holistic anthropology is a rethought conceptual scheme of the Ordinary language philosophy. Hacker considers consciousness not as a separate mental reality, but one of the powers of human nature – an intellectual ability, which, along with emotional and moral, belongs to a person as an integral socio-biological being. Asserting the free will of man, the Oxford thinker criticizes various forms of determinism, especially its most common form in modern science – neurobiological determinism, which is built on false philosophical foundations. This criticism allows the modern British philosopher to build an original, systematic and logically consistent anthropological concept that asserts the immutability of the highest human values – goodness, love and happiness. (shrink)

Purpose. The paper considered the explication of the concept of "Sinn des Lebens" within the framework of Western philosophy and psychology of the ХІХ-ХХІ centuries. On the basis of this, the role of this concept in contemporary theoretical discussions and psychological and psychotherapeutic practices is understood. Theoretical basis. The authors believe that understanding the concept of "Sinn des Lebens" is possible only based on the synthesis of modern analytical philosophy methods with the methodological guidelines of modern psychology, in particular logotherapy. (...) Originality. The authors have proved that the problem of "meaning of life" is not an "eternal problem" of philosophy, but arises only in the early nineteenth century as a reflection on European secularization and widespread individualistic values and becomes extremely relevant gaining different interpretations at the beginning of the twentieth century based on the crisis of the sensory values of modern man. Conclusions. The concept of "Sinn des Lebens" originated in the philosophy of the German Romantics and gained philosophical significance only in the works by Schopenhauer, Kierkegaard and Nietzsche. Russian philosophy and literature give priority to the meaning of life in ethical and anthropological studies, focusing on its religious intentions. Analytical philosophy and existentialism appear to be diametrically opposed to the life-purpose anthropological problems, but they attempt to solve this problem by understanding the absurdity of human existence and language from different angles of view. The most reasonable concept of meaning in psychology can be considered Frankl’s logotherapy, which, despite certain drawbacks, remains the most significant in modern Western psychology. Modern philosophical studies on the problems of the meaning of life, despite their prudent analyticity and systematic nature, have not found credible criteria and means of human life self-reflection yet and have further incentives to develop their methodological and philosophical considerations. However, the diversity of interpretations of the concept of "meaning of life" that exists in modern scientific literature needs further reflection. (shrink)

Forensic evidence often involves an evaluation of whether two impressions were made by the same source, such as whether a fingerprint from a crime scene has detail in agreement with an impression taken from a suspect. Human experts currently outperform computer-based comparison systems, but the strength of the evidence exemplified by the observed detail in agreement must be evaluated against the possibility that some other individual may have created the crime scene impression. Therefore, the strongest evidence comes from features in (...) agreement that are also not shared with other impressions from other individuals. We characterize the nature of human expertise by applying two extant metrics to the images used in a fingerprint recognition task and use eye gaze data from experts to both tune and validate the models. The Attention via Information Maximization model quantifies the rarity of regions in the fingerprints to determine diagnosticity for purposes of excluding alternative sources. The CoVar model captures relationships between low-level features, mimicking properties of the early visual system. Both models produced classification and generalization performance in the 75%–80% range when classifying where experts tend to look. A validation study using regions identified by the AIM model as diagnostic demonstrates that human experts perform better when given regions of high diagnosticity. The computational nature of the metrics may help guard against wrongful convictions, as well as provide a quantitative measure of the strength of evidence in casework. (shrink)

The subject of this study is the special theory of relativity (SRT) by A. Einstein, the debate about which has been going on for more than a hundred years. The aim of the study is to evaluate SRT from the side of whether everything that is discussed in this theory and thus in the new, relativistic physics is possible in nature itself. At the same time, the author pays special attention to three issues: the principle of relativity, the necessary condition (...) for the objectivity of the content of scientific theories and the Einstein style of scientific thinking, which predetermined the ideological component of SRT and all relativistic physics. But such issues as relativistic reductions of lengths and durations, the relativity of simultaneity and a single space-time do not remain without attention. The study revealed the fallacy of a long-standing and widespread opinion about the relativity of properties. The necessary condition for the objectivity of scientific theories is revealed. The natural form of expression of quantities is revealed and the non-relative nature of all natural quantities is shown. The hidden form of relativity inherent in the SRT postulate about the constancy of the speed of light in all inertial reference frames and extended in SRT to the magnitude of all lengths and durations considered in it is revealed. It is shown that such relativity is based on the dependence of the quantities on the choice of their reflection systems. It is shown that such dependence is impossible in nature itself. It is concluded that the SRT is erroneous. At the same time, the factors that served as favorable ground for the emergence and spread of this erroneous theory are listed. (shrink)

World War I was an epochal event that permanently redefined international politics. Yet, there is no consensus about what kind of international system it erected. This article argues that since 191...

Psychological egoism is the doctrine that all of our actions are ultimately motivated by self-interest, even including seemingly altruistic actions. Although this view is commonly referred to as \vacuous" or \trivially true" because of its immunity to counterexamples, I argue that there are possible observations that can refute this thesis. I describe the experiments, identify the results that could in principle falsify the strongest possible version of psychological egoism and formulate a probabilistic argument against this view. Ultimately, I conclude that (...) a \trivially true" formulation of psychological egoism is an empirical theory that is in all likelihood false. (shrink)

The skeptical puzzle consists of three allegedly incompatible claims: S knows that O, S doesn’t know that ~U, and the claim that knowledge is closed under the known entailment. I consider several famous instances of the puzzle and conclude that in all of those cases the presupposition that O entails ~U is false. I also consider two possible ways for trying to make it true and argue that both strategies ultimate fail. I conclude that this result at least completely discredits (...) any solution that denies the principle of epistemic closure. At most, denying that O entails ~U can itself be seen as a novel solution to the puzzle, preferred to any other solution: it accommodates both non-skeptical and skeptical intuitions but does not require us to give up the principle of closure, embrace contextualism or subject-sensitive invariantism, or deny any commonly accepted principle of epistemology or logic. (shrink)

Open peer commentary on the article “Designing Academic Conferences in the Light of Second-Order Cybernetics” by Laurence D. Richards. Upshot: This commentary gives voice to Richards’s desire to move away from traditional formats, such as the paper presentation, by digressing from the OPC format by illustrating how the proposal inspires and disseminates rather than merely adding any critical commentary.

A simplified derivation of the Gudder-Hemion quantum probability formula is proposed. Defining configurations as the classical (q, p) deterministic states and generalized action as the (quantum) generating function of a canonical transformation, we obtain the usual quantization rules (for arbitrary polynomial quantities) and derive the Schrödinger wave equation on the same grounds. This approach suggests a statistical interpretation of the wave function in terms of the classical canonical transformations.

In cooperation with the Philosophical Faculty of Sofia University, the Bulgarian Philosophical Society organized the conference "Phenomenologies: the legacies of Edmund Husserl," which took place on 6 and 7 November 2015, and became the founding event of BFO-Fenomenologia – the Phenomenological Association as a community of the Bulgarian Philosophical Society. The Association offers a new home for Bulgarian scholars and groups from different phenomenological currents.

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 112 Heft: 1 Seiten: 272-274.