Results for 'Sergej Lebedev'

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  1.  7
    Religious Processes as Intercultural Interaction: Contours of a Sociological Discourse.Sergej Lebedev - 2009 - Filozofija I Društvo 20 (1):37-48.
    During 'cyclic' historical periods it would be correct to interpret religious processes in terms of interaction of two essentially different, but substantially, structurally and functionally comparative types of integrating cultural complexes that, in historical perspective, compete with each other on the effect on individuals and society in general. Such complexes represent secular and religious culture. Contemporary socio-cultural situation can be defined as an asymmetric representativeness of both secular and religious cultures. In a modern secular society, dominance of a secular culture (...)
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  2. Filosofii͡a Nauchno-Innovat͡sionnoĭ Dei͡atelʹnosti.S. A. Lebedev - 2012
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  3. Brill Online Books and Journals.K. M. W. Shipton, Andrei Lebedev, Dorothea Frede, Herbert Granger, William D. Furley & Carmen Johanson - 1985 - Phronesis 30 (2).
  4.  44
    The Agent of Virtual Communications.Maxim Lebedev - 2008 - Proceedings of the Xxii World Congress of Philosophy 39:129-135.
    It will be argued that the virtual agent (VA) can be characterized using phenomenological descriptive tools and other conceptual means within related paradigms of the analysis of subjectivity. From such a point of view, the main features of VA are: •VA is constituted by its communicative valencies; •VA is intentionally active in perception, and it is the case also at the intersubjective level; •VA establishes and supports the truth of its statements, which come out as a creative boundary, an "unquestionable (...)
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  5.  40
    Aristarchus of Samos on Thales' Theory of Eclipses.Andrei V. Lebedev - 1990 - Apeiron 23 (2):77 - 85.
  6.  44
    The Cosmos as a Stadium: Agonistic Metaphors in Heraclitus' Cosmology.Andrei Lebedev - 1985 - Phronesis 30 (2):131-150.
  7.  32
    Marx Was Right in Details and Great in His Errors.V. P. Lebedev - 1993 - Studies in East European Thought 45 (1-2):7 - 18.
  8.  18
    Derivation of Stevens's Exponent From Neurophysiological Data.Artour N. Lebedev - 1993 - Behavioral and Brain Sciences 16 (1):152-153.
  9.  11
    The Role of Induction in the Functioning of Contemporary Science.S. A. Lebedev - 1981 - Russian Studies in Philosophy 19 (4):70-88.
    Analysis of the history of the methodology of scientific knowledge shows that in evaluating the cognitive status of induction , two extreme, diametrically opposed approaches have always existed — inductivism and anti-inductivism. According to the inductivists , induction is the basic method for acquiring and substantiating scientific laws and theories; for in their opinion, empirical data are the source, foundation, and criterion of the truth of concrete scientific knowledge. Furthermore, it must be emphasized that the inductivists have never denied the (...)
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  10.  6
    The Non-Deductive Methods of Constructing Scientific Theories.S. Lebedev - 2016 - Journal of Philosophical Researchжурнал Философских Исследований 2 (4):2-2.
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  11.  5
    The Structure of Scientific Knowledge and its Levels.S. Lebedev - 2016 - Journal of Philosophical Researchжурнал Философских Исследований 2 (1):1-1.
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  12.  4
    Methodology of Falsification Against Methodology Confirmation.S. Lebedev - 2016 - Journal of Philosophical Researchжурнал Философских Исследований 1 (5).
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  13.  4
    Non-Deductive Methods of Theoretical Knowledge in Science.S. Lebedev - 2016 - Journal of Philosophical Researchжурнал Философских Исследований 2 (3):1-1.
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  14.  4
    Science and Methodology Culture of Scientist.S. Lebedev - 2016 - Journal of Philosophical Researchжурнал Философских Исследований 2 (2):1-1.
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  15.  5
    Xenophanes on the Immutability of God: A Neglected Fragment in Philo Alexandrinus.Andrei Lebedev - 2000 - Hermes 128 (4):385-391.
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  16.  3
    Induction and the Problem «Backgrounds» of Scientific Knowledge.S. Lebedev - 2015 - Journal of Philosophical Researchжурнал Философских Исследований 1 (2):6-6.
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  17.  1
    The Problem of Hume.S. Lebedev - 2015 - Journal of Philosophical Researchжурнал Философских Исследований 1 (4):2-2.
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  18. Mnogomernyĭ Chelovek: Ontologii͡a I Metodologii͡a Issledovanii͡a.S. A. Lebedev - 2010
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  19. The Imagery of Lampadedromia in Heraclitus.A. Lebedev - 1987 - Filosofia 17:233-257.
     
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  20. Ėveretticheskai͡a Aksiomatika.I͡U. A. Lebedev - 2009
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  21.  25
    Radical Sophiology: Fr. Sergej Bulgakov and John Milbank on Augustine. [REVIEW]David J. Dunn - 2012 - Studies in East European Thought 64 (3-4):227-249.
    Looking at John Milbank's recent turn to Fr. Sergej Bulgakov, this paper argues that the theological and philosophical commitments they share are overshadowed by a deeper difference concerning the role each assigns the church in secular culture. It turns to Milbank's roots in Augustine's philosophy of history, which he argues could have allowed the church to overtake the pagan (which founds the secular) were it not for his distinction between the "visible" church and its deferred (eschatological) perfection. Bulgakov also (...)
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  22.  24
    Different Concepts of Personality: Nikolaj Berdjaev and Sergej Bulgakov. [REVIEW]Regula M. Zwahlen - 2012 - Studies in East European Thought 64 (3-4):183-204.
    The main concern of both Berdjaev's and Bulgakov's philosophical strivings consists in developing a concept of the person as the foundation of human dignity and creativity within a Christian world view. Once attracted by Marxism with its emphasis on human dignity and social justice, they started to struggle against Marxism's atheist materialism because of its lack of a concept of person. However, the same concern will lead both thinkers down very different paths with different consequences. This paper argues that, even (...)
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  23.  28
    Reflex Theory in a Linguistic Context: Sergej M. Dobrogaev on the Social Nature of Speech Production.Katya Chown - 2008 - Studies in East European Thought 60 (4):307-319.
    The development of reflex theory in its Pavlovian interpretation had significant resonance in a wide range of academic research areas. Its impact on the so-called humanities was, perhaps, no less than the effect it had in medical science. The idea of the conditioned reflex suggesting a physiological explanation of behaviour patterns received a particularly warm welcome in philosophy and psychology as it provided a scientifically-based tool for a conceptual u-turn towards objectivism. This article looks into the ways these ideas contributed (...)
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  24.  3
    „… Daß Sie Ihre Tätigkeit Einstellen Müssen”: Die Entlassung Sergej Tschachotins Aus Dem Heidelberger Kaiser-wilhelm-institut 1933†.Richard Albrecht - 1987 - Berichte Zur Wissenschaftsgeschichte 10 (2):105-112.
    “…that you must have to stop working here.” How Sergej Chakhotin was forced to leave the Kaiser Wilhelm Institute at Heidelberg in 1933. - In this essay the author presents some basically unpublished material according to the dismissal of the Russian natural scientist Sergej Chakhotin, a former assistant of I. P. Pavlov. Chakhotin, who got a sholarship granted by an American institution, worked since 1930 at the newly established Kaiser Wilhelm Institute at Heidelberg, as a scientist. Moreover, he (...)
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  25.  9
    A New Anthropology: Sergej S. Khoružij’s Search for an Alternative to the Cartesian Subject in Očerki Sinergijnoj Antropologii.Kristina Stöckl - 2007 - Studies in East European Thought 59 (3):237-245.
  26.  42
    A New Anthropology: Sergej S. Khoružij’s Search for an Alternative to the Cartesian Subject in Očerki Sinergijnoj Antropologii. [REVIEW]Kristina Stöckl - 2007 - Studies in East European Thought 59 (3):237 - 245.
  27.  27
    Sergej N. Trubetskoj and the Concept of "Subject" in the History of Russian Thought.Nikolaj Plotnikov - 2009 - Studies in East European Thought 61 (2-3):197 - 208.
    The basic tendencies in the conceptual history of the 'subject' within Russian intellectual history are presented. This backgrounds a closer analysis of S. Trubetskoj's concept of 'conciliar consciousness', including the problems and aporiae connected with it. It will be shown that and how this conception depends on assumptions from prekantian metaphysics and therefore ignores the Kantian account of subjectivity.
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  28.  44
    Sergej N. Bulgakov, Trudy O Troichnosti.Katharina A. Breckner - 2002 - Studies in East European Thought 54 (3):237-239.
  29.  34
    Sergej N. Bulgakov, Trudy O Troichnosti.Katharina A. Breckner - 2003 - Studies in East European Thought 55 (3):237-239.
  30.  6
    Sergej. P. Karpov. История Трапезундской Империи Und Ιστορία Της Αυτοκρατορίας Της Τραπεζούντας.Rudolf S. Stefec - 2018 - Byzantinische Zeitschrift 111 (3):813-815.
    Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 111 Heft: 3 Seiten: 813-815.
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  31. The Trinitarian Panentheism of Sergej Bulgakov.John O'Donnell - 1995 - Gregorianum 76 (1):31-45.
     
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  32.  11
    Wielenga, Bastian: Lenins Weg zur Revolution. Eine Konfrontation mit Sergej Bulgakov und Petr Struve im Interesse einer theologischen Besinnung.M. Stöhr - 1973 - Zeitschrift Für Evangelische Ethik 17 (1):316-317.
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  33.  10
    Sergej N. Trubetskoj and the Concept of “Subject” in the History of Russian Thought.Nikolaj Plotnikov - 2009 - Studies in East European Thought 61 (2-3):197-208.
    The basic tendencies in the conceptual history of the 'subject' within Russian intellectual history are presented. This backgrounds a closer analysis of S. Trubetskoj's concept of 'conciliar consciousness', including the problems and aporiae connected with it. It will be shown that and how this conception depends on assumptions from prekantian metaphysics and therefore ignores the Kantian account of subjectivity.
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  34.  9
    Pathos und Antipathos. Pathosformeln bei Sergej Ėjzenštejn und Aby Warburg.Sylvia Sasse - 2010 - In Cornelia Zumbusch (ed.), Pathos: Zur Geschichte Einer Problematischen Kategorie. Akademie Verlag. pp. 171-190.
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  35.  8
    Zorica Kuburić, Srđan Sremac i Sergej Beuk-Religijska imaginacija i suvremeni mediji-medijizacija religije i/ili religizacija medija.Robert Bogešić - 2010 - Kairos: Evangelical Journal of Theology 4 (2):362-364.
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  36.  32
    Antinomism, Trinity and the Challenge of Solov’Ëvan Pantheism in the Theology of Sergij Bulgakov.Brandon Gallaher - 2012 - Studies in East European Thought 64 (3-4):205-225.
    The paper argues that Sergej Bulgakov's sophiology was an attempt, via antinomism or the philosophy of antinomies, to overcome the rationalism, monism, and determinism (in a word, "pantheism") of Vladimir Solov'ëv's philosophy of the Absolute understood as an abstract Trinitarianism. After detailing Solov'ëv's thought on the Trinity and Bulgakov's criticisms of it, the study then describes Bulgakov's antinomism and its application to the doctrine of God. However, it is contended that Bulgakov's antinomism ultimately falls into the same problems with (...)
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  37.  20
    Bulgakov's Sophiology: Towards an Orthodox Economic Theological Engagement with the Modern World. [REVIEW]Josephien H. J. Kessel - 2012 - Studies in East European Thought 64 (3-4):251-267.
    Contemporary scholarship interprets Sergej Bulgakov's sophiology as an engagement of Orthodox theology with the modern world and as being on its way to becoming a political theology. In this paper I undertake a re-evaluation of the kind of engagement sophiology was and was intended to be, and of the kind of world it was destined for. It will be argued that sophiology was not so much a political-theological engagement with the world concentrating on the relation of religion and politics (...)
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  38.  31
    Russian Philosophers on Continuous Creation as the Basis for Social Change.Katharina Breckner - 2006 - Studies in East European Thought 58 (4):271 - 297.
    Vladimir Solov’ëv, Sergej Bulgakov, Nikolaj Berdjaev, and Semën Frank shared the conviction that Creation is incomplete: humanity must arrive at organizing social life on an “eighth day.” Thus they prophesied the Universal Church, “social Christianity,” “personalist socialism,” and “spiritual democracy.” Their attempt to avoid any illegitimate confusion between independent rational thought and Christian faith prompted Bulgakov to become an ordained theologian, Berdjaev a “philosophical poet,” and Frank a “Christian realist.” Solov’ëv’s theosophical attempt to philosophically substantiate faith and consequently eschatological (...)
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  39.  17
    Bulgakov’s Sophiology: Towards an Orthodox Economic Theological Engagement with the Modern World.Josephien Hj van Kessel - 2012 - Studies in East European Thought 64 (3-4):251-267.
    Contemporary scholarship interprets Sergej Bulgakov’s sophiology as an engagement of Orthodox theology with the modern world and as being on its way to becoming a political theology. In this paper I undertake a re-evaluation of the kind of engagement sophiology was and was intended to be, and of the kind of world it was destined for. It will be argued that sophiology was not so much a political-theological engagement with the world concentrating on the relation of religion and politics (...)
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  40.  77
    Modernity and its Critique in 20th Century Russian Orthodox Thought.Kristina Stöckl - 2006 - Studies in East European Thought 58 (4):243 - 269.
    Orthodox Christianity has often been understood as not pertaining to Modernity due to its different historical and theological trajectory. This essay disputes such a view with regard to 20th century Orthodox thought, which it examines from the point of view of a sociology of Modernity in order to identify where Orthodox thinkers of the Russian Diaspora and in Russia today position themselves in relation to modern society and philosophy. Two essentially modern positions within Orthodoxy are singled out: an institutional and (...)
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  41.  4
    Dimensionen des Politischen Butler und die politische Philosophie.Gerald Posselt, Tatjana Schönwälder-Kuntze & Sergej Seitz - 2018 - In Sergej Seitz, Tatjana Schönwälder-Kuntze & Gerald Posselt (eds.), Judith Butlers Philosophie des Politischen: Kritische Lektüren. Transcript Verlag. pp. 7-20.
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  42.  15
    Moral Injury on the Front Lines of Truth: Encounters with Liminal Experience and the Transformation of Meaning.Barton Buechner, Sergej van Middendorp & Rik Spann - 2018 - Schutzian Research 10:51-84.
    Today’s fast-moving, media lifeworld embodies many of the metaphors of its analog predecessors – including those of warfare and conflict. The metaphor of warfare is used to describe everything from corporate marketing strategies to political campaigns, often with harmful consequences. In one way of exploring the front lines of the resulting war on truth, we describe some lessons learned from the experience of military veterans who have actually endured the liminality of combat, and who emerge with what is increasingly termed (...)
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  43.  44
    Karsavin as Philosopher of Personality.Sergej Horužij - 2009 - Studies in East European Thought 61 (2-3):97-104.
    A brief outline of L.P.Karsavin's theory of personality is presented, which reconstructs the system of key concepts of this theory and traces its evolution through Karsavin's work. The system is analyzed in its relation to the two basic paradigms of European personalist thought, the anthropological paradigm developed in Western metaphysics, and the theological paradigm created by the Greek Church Fathers and practically not used in European philosophy. The conclusion is drawn that Karsavin's personalism returns gradually to the theological paradigm and (...)
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  44.  21
    What’s in God’s Name: Literary Forerunners and Philosophical Allies of the Imjaslavie Debate. [REVIEW]Nel Grillaert - 2012 - Studies in East European Thought 64 (3-4):163-181.
    The aim of this paper is to explore the interaction between a tradition that belongs originally to the realm of orthodox contemplative monasticism (i.e., hesychasm) and nineteenth-and early twentieth-century Russian intellectuals. In the first part, this paper will explore how hesychasm gradually penetrated nineteenthcentury secular culture; a special focus will be on the hermitage of Optina Pustyn' and its renowned elders, as well as their appeal to members of the Optina-intelligentsia, especially Fëdor Dostoevskij. Then, attention will shift to the imjaslavie (...)
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  45.  7
    Social Inequity and Educational Expansion in Slovenia.Sergej Flere & Miran Lavrič - 2005 - Educational Studies 31 (4):449-464.
    The study examines the relationship between social inequalities (stratificational, gender and other disparities) and schooling, including academic attainment, longitudinally, in Slovenia. The issue is indicated most clearly at the tertiary education level. The basic finding is the parallel between educational expansion and the diminution of social inequalities as measured by standard parameters. This was particularly evident in the 1990s. Inequalities are measured in terms of gender, parental education and occupation. The impact of parental education proves to be an indicative, observable (...)
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  46.  44
    The Rabbit and the Duck : Antinomic Unity in Dostoevskij, the Russian Religious Tradition, and Mikhail Bakhtin.Ksana Blank - 2007 - Studies in East European Thought 59 (1-2):21 - 37.
    At the core of Dostoevskij's philosophy and theology lies a concept according to which the Truth (Istina) is antinomical: it contains both a thesis and its antithesis without expectation of synthesis. This concept can be traced to Eastern Patristics. After Dostoevskij, the theory of antinomies was elaborated by 20th century Russian religious thinkers such as Pavel Florenskij, Sergej Bulgakov, Nikolaj Berdjaev, Semën Frank, and Vladimir Losskij. Their ideas help us to understand that Dostoevskij's dialogism, made famous in its secular (...)
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  47.  15
    The Rabbit and The Duck: Antinomic Unity in Dostoevskij, the Russian Religious Tradition, and Mikhail Bakhtin.Ksana Blank - 2007 - Studies in East European Thought 59 (1-2):21-37.
    At the core of Dostoevskij's philosophy and theology lies a concept according to which the Truth is antinomical: it contains both a thesis and its antithesis without expectation of synthesis. This concept can be traced to Eastern Patristics. After Dostoevskij, the theory of antinomies was elaborated by 20th century Russian religious thinkers such as Pavel Florenskij, Sergej Bulgakov, Nikolaj Berdjaev, Semën Frank, and Vladimir Losskij. Their ideas help us to understand that Dostoevskij's dialogism, made famous in its secular guise (...)
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  48.  25
    Problems of Psychology in the Works of Karl Marx.Sergej L. Rubinštejn - 1987 - Studies in East European Thought 33 (2):111-130.
  49.  29
    The Demise of the First Secularization: The Church of Gogol and the Church of Belinsky.Mikhail Epstein - 2006 - Studies in East European Thought 58 (2):95-105.
    The article presents Gogol as marking the end of a century-long phase of secularism in Russian culture, from Peter the Great to Pushkin, and as the first writer to represent the cultural phenomenon of the ‘New Middle Ages’ and renewed religious zeal, first described by Berdyaev; further, it highlights some commonalities between Gogol and Belinsky and takes Belinsky as a leading instance of ‘religious atheism’. The article goes on to consider Russian culture’s need for neutral ‘middle ground’ between its multiple (...)
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  50. Faktor Gorbačeva i “sistemnaja transformacija.”.Sergej Peregudov - 1996 - Polis 6:129-135.
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