The paper analysis the strategies and concepts developed in the world in modern directions: innova- tive economy, digital economy, artificial intelligence, Industry 4.0 and others. The problem is to determine the initial fundamental parameters of order and their prospects in the global world, the definition and principles of artificial intel- ligence systems, its structure and important aspects and principles of future science and technology in analysis and synthesis based on synergetic approaches, innovative, information, converged technologies, taking into account the design (...) of future and viable and safe and sustainable development in the context of Industry 4.0, digital economy and Society 5.0. The general scheme of the integrated model of sustainable and socio-humanitarian development in the global system is proposed, which the authors call the noosphere model of sustainable and safe development as an important fundamental platform for the design and creation of AIS. In the XXI century education, science and innova- tive technologies becomes the «basis» of the spiritual and material reproduction of man, transforming the society of the XXI century into an educational society, ensures compliance with the law of advanced development of human quality, quality of social intelligence and quality of educational systems in society. noosphere evolution. Industry 4.0 is the next stage in the digitalization of production technologies with the accelerated introduction of new developments and cyberphysical systems, which is changing business models. Accordingly, Industry 4.0 as a separate segment of digital manufacturing technologies takes its place among other digital sectors. The analysis of the Strategies and Concepts developed in the world in modern directions: innovative economy, digital economy, artificial intelli- gence, Industry 4.0 and others is carried out in the work. The problem is to determine the initial fundamental para- meters of order and their prospects in the global world, the definition and principles of artificial intelligence systems, its structure and important aspects and principles of future science and technology in analysis and synthesis ba- sed on synergetic approaches, innovative, information, converged technologies, taking into account the design of future and viable and safe and sustainable development in the context of Industry 4.0, DE and Society 5.0. The main scientific and technological factors in the 21st century will be the development of: Artificial Intelligence, Nano Technologies, Bio-Media Technologies, Cognitive Technologies and Socio-Humanitarian Technologies. More specifically – this is the modern development of Innovative Technologies: «NBIC SH». Therefore, it is necessary to note the importance of taking into account the principle of I2K2+SH, ie: Intellectualization, Integration, Convergence, Coevolution and Socio- humanitarian technologies. It is important and necessary to take into account modern principles of designing a su- stainable and secure AIS and solving the problem of Harmonization between 2 worlds: Real and Virtual, especially in their hybridization. Our immediate future is a hybrid nonlinear world. Note that digitalization, artificial intelligence and robotics will be the main drivers of global economic growth by 2030E. An important paradigm and platform is the Integrated System: for Industry 4.0, DE and AI, taking into account the complex principle of I2K2+SH. If the transition of the Ukrainian economy to an innovative one does not take place in the next 3-5 years, Ukraine will remain in the backyard of civilization. (shrink)

New trends in the economic systems management in the context of modern global challenges: collective monograph / scientific edited by M. Bezpartochnyi, in 2 Vol. // VUZF University of Finance, Business and Entrepreneurship. – Sofia: VUZF Publishing House “St. Grigorii Bogoslov”, 2020. – Vol. 1. – 309 p.

Purpose. The aim of this article is an analysis of the main versions of the biodeterminist tradition of re­solving the issue of the nature of gender identity, as well as identification of the advantages of the new version of biodeterminism, which involves elements of social constructivism. Theoretical basis. Social norms determine the extent to which a person has the right to independently determine his or her gender identity, and even more so, to change his or her body according to such (...) gender concepts. Social norms regulate gender relations in society and direct the gender behavior of individuals. However, social norms do not create either the human body, or those biological laws, according to which it functions. Originality. The biodetermist theories of the gender were analyzed from the position of "week" social constructivism. The role of social norms as a factor of gender self-certification, as well as a factor of control over social interference in the functioning of human corporeality is considered. The role of modern medicine as an increasingly influential institutional means of control over the functioning of human corporeality, and therefore, indirectly, and for the implementation of gender identity self-identification is revealed. Conclusions. According to the "week" social constructivism the gender emerges as an integral result of biological, psychological and social construction. The role of personality in the design of the gender has historically grown, but this role can never exclude the influence of biological and social factors that are increasingly becoming the nature of biological and social technologies. Personality can become a victim of these technologies, but he/she can program them, or at any rate selectively use, combine, or to some extent adjust existing biological and social technologies. (shrink)

In this article, I study the concept of brahman—the exhaustive formulation of truth about the world—in the early Upaniṣads. Based on close reading of two stories appearing in the Bṛhadāraṇyaka, the Kauṣītaki and the Chāndogya Upaniṣads, I reconstruct two competing theories about brahman, namely the “theory of puruṣa ” and the “theory of ātman.” While the theory of puruṣa refers to the creation of human and divine beings as a result of duplication of the anthropomorphic form of the universe, the (...) theory of ātman traces the phenomenal reality in its various forms to the inner, formless self “made of consciousness” capable of creating and projecting forms out of itself. These two theories are discussed in the dialogue between Gārgya Bālāki and Ajātaśatru, the king of Kāśi appearing in two versions in the Bṛhadāraṇyaka and the Kauṣītaki Upaniṣads. Bālāki’s theory of puruṣa is further revised and modified in the light of Ajātaśatru’s criticism in the story from the Chāndogya Upaniṣads, in which the god Prajāpati teaches Indra and Virocana about the self. (shrink)

The article deals with the problem of compatibility of the extended mind thesis with the concept of epistemic responsibility. This compatibility problem lies at the intersection of two current trends in Virtue Epistemology (VE): the study of extended cognition, and the return of VE to the topic of epistemic responsibility. I give objections to two seemingly independent positions; their acceptance makes it difficult or even impossible to make the concept of epistemic responsibility applicable to the agents of digital society whose (...) cognition is extended. The core of both positions can be illustrated by the following thesis: “Since the subject cannot voluntarily change his/her beliefs, we cannot ascribe to him/her either epistemic responsibility or intellectual virtues that allow him/her to take responsibility”. The counter-arguments to this thesis are based on the distinction between the causal (responsibility-in) and normative (responsibility-for) components of responsibility. The absence of the former allows us to characterize the subject as not responsible, the absence of the latter as irresponsible. I propose two conceptual foundations that can make possible the consistent talk about the epistemic responsibility of an extended subject. 1) The subject may not be responsible for the beliefs taken from the epistemic environment, but the subject bears significant responsibility for what environment he finds himself in. 2) Being epistemically responsible means deliberately reducing the number of possible causal excuses – excuses based on agent’s unresponsibiity due to his causal dependence on his epistemic environment (‘cognitive extensions’). (shrink)

The subject of this article is the concept of natural liberation in classical Sāṃkhya. On the basis of the Sāṃkhyakārikā by Īśvarakṛṣṇa and its traditional commentaries, I will attempt to demonstrate that liberation from suffering in Sāṃkhya is not the result of rational inquiry—the prevailing view among contemporary scholars. The Sāṃkhya does not necessarily prescribe yogic practice as argued by other scholars. Instead, I will defend a position expressed by K.C. Bhattacharyya and Frank R. Podgorski, according to which liberation in (...) classical Sāṃkhya is a natural and spontaneous process of suffering transforming into its own cure. I will argue that although traditional authorities may disagree over the form the liberating process takes on the phenomenal level, there is a general agreement that the natural forces are the primary drives and agents of liberation. (shrink)

In the paper, I propose a project of social coordination as naturalistic social ontology (CNSO) based on the rules-in-equilibria theory of social institutions (Guala and Hindriks 2015; Hindriks and Guala 2015). It takes coordination as the main ontological unit of the social, a mechanism homological across animals and humans, for both can handle coordination problems: in the forms of “animal conventions” and social institutions, respectively. On this account, institutions are correlated equilibria with normative force. However, if both humans and animals (...) solve coordination problems in a similar way, and only humans have social institutions, how do the latter evolve? I suggest identifying possible causes of this evolution among cognitive capacities like mindreading and imitation by building dynamic models. Social ontology becomes constrained by the evolution of the forms of coordination and by the cognitive mechanisms involved in the emergence and persistence of social institutions. It means that it becomes bound to what might be derived from social institutions, i.e., social roles, structures and their derivatives. It shows how conceptual relations might emerge from causal. I conclude the paper with the discussion of the relationship between involved types of explanation, mechanistic and equilibrium ones. (shrink)

In the history of the Christian Church in general, and Ukraine in particular, Orthodox-Catholic relations occupy an extremely important place. The dramatic, as a fact of church and religious life, they attracted the attention of a large number of scholars of different fields of knowledge and research interests. Arsena Rychynsky, a well-known Ukrainian religious scholar whose views on the problem of unity of the Christian Church, overwhelmingly, are scientifically valid, meaningfully original and prognostically relevant. Under such a review, we would (...) like to update some of the researcher's provisions, which directly or indirectly correlate with the uniqueness in her Ukrainian expression. To this end, we recall that, by the exact definition of I. Lysyak-Rudnytsky, Ukraine is quite rightly considered a classic country of the unified tradition. Located on the border of the two worlds, by which we understand the Orthodox East and the Catholic West, it has become the subject of influence of both the Greek and Roman Churches, which, after all, has caused acute religious and religious events in Rus-Ukraine. inter-confessional controversy and repeated attempts at Orthodox-Catholic reconciliation, and even unification. (shrink)

When the Nineteenth All-Union Party Conference was taking place, tens of millions of people followed its course. Literally the entire country was drawn into those heated debates in the congress hall. One can say without exaggeration that the conference was a revelation. It showed that it is possible to live differently from the way we have been accustomed, or the way we have learned over many decades, i.e., to say what we think and what we want to say, not somewhere (...) in a back corridor but in public, even at a top Party forum. All this is the result of that mighty revolution in consciousness that began in people's minds that memorable April of 1985. And the press is today playing a special role in that revolution. (shrink)

Surprisingly, the fact is that despite the well-studied sources of sources as well as the large number of studies devoted to the Union of Brest, this phenomenon of church-religious life of Ukraine at the end of the seventeenth century and is still perceived ambiguously. At the same time, the sharply negative attitude to this fateful event on the part of the Orthodox spheres was and remains predominant. Suffice it to recall that I. Franko's Brest union was "a fruit of betrayal (...) of the people and father's faith, fatal for Russia, and for Poland as a result of Jesuit intrigues," but according to class-ideological approaches of Soviet times, was considered "the main form of Catholic expansion on Ukrainian lands » Contributions made by the recent scientists to the interpretation of this significant event, too, do not inspire particular optimism, causing misunderstandings, and with them a lot of questions of the most different property. (shrink)

The categorical rejection of the Ferrara-Florence Union by the Moscow leadership, as sometimes restrained, is sometimes unconcerned, but in general, the positive attitude towards the communist act of unification of the Orthodox and Catholic Churches from the side of the ruling circles of the Commonwealth is a fact that is undeniable and scientifically irrefutable. However, not all of those who have been guarding the ideological support for this self-evident nature for more than half a century are prepared to take into (...) account the positional distinction that touches the intra-Orthodox sphere. Therefore, I would like to present an account of the explanation of the factors that brought about the theory of "Moscow - III Rome" to life, and also led to the emergence of "Letters of Misail". (shrink)

t. 1. Noosferizm : vvedenie v noosferizm, Noosferizm: dvizhenie, ideologii︠a︡ ili novai︠a︡ nauchno-mirovozzrecheskai︠a︡ sistema? -- t. 2. Noosferizm : Kapitalokratii︠a︡ mify liberizma ... -- t. 3. Noosferizm : Rossii︠a︡ v XXI veke v kontekste ... -- t. 4, kn. 1. Noosferizm : Noosfernoe ili neklassicheskoe chelovekovedeni; kn. 2. Noosfernoe ili neklassicheskoe chelovekovedenie: poisk osnovaniĭ -- t. 5, kn. 1. Noosfernoe ili neklassicheskoe chelovekovedenie: poisk osnovaniĭ; kn. 12. Noosfernoe ili neklassicheskoe chelovekovedenie: poisk osnovaniĭ -- t. 6. kn. 1. Obrazovanie--vysshiĭ imperativ noosfernogo (...) ili ustoĭchivogo razvitii︢a︡ Rossii v XXI veke; kn. 2 Obrazovanie--vysshiĭ imperativ noosfernogo ili ustoĭchivogo razvitii︢a︡ Rossii v XXI veke -- t. 7. Sistemologii︠a︡ obrazovanii︠a︡ i obrazovanievedenie. (shrink)

Our research is based on a rather large "library" of various works by M. Drahomanov, which contains his views on religion. Among them: Paradise and Progress, From the History of Relations Between Church and State in Western Europe, Faith and Public Affairs, Fight for Spiritual Power and Freedom of Conscience in the 16th - 17th Centuries,, "Church and State in the Roman Empire", "The Status and Tasks of the Science of Ancient History," "Evangelical Faith in Old England," "Populism and Popular (...) Progress in Austrian Rus, Austrian-Russian Remembrance," "Pious The Legend of the Bulgarians "," The Issues of Religious Freedom in Russia, "" On the Brotherhood of the Baptist or the Baptist in Ukraine, "" The Foreword, " Shevchenko, Ukrainianophiles and Socialism "," Wonderful thoughts about the Ukrainian national affair "," Zazdri gods "," Slavic variants of one Gospel legend "," Resurrection of Christ ", etc. (shrink)

Existing social disparities in the United States are inconsistent with the promise of democracy; therefore, there was a need for critical conceptualization of the first principles that undergird American democracy and the genesis of democratic social change in America. This constructivist grounded theory study aimed to construct a grounded theory that provides an understanding of the process of American democratic social change as it emerged from the nation’s founding documents. A post hoc polytheoretical framework including Foucault’s, Bourdieu’s, and Marx and (...) Engels’s theories of power was used to understand power dynamics. The research question focused on understanding the process of democratic social change in America. The sample comprised the Articles of Confederation, the U.S. Declaration of Independence, The Federalist Papers, and the U.S. Constitution. The documents were retrieved from the National Archives and Library of Congress. The data analysis plan incorporated successive comparison, situational and dramaturgical analysis, deconstruction, and perspective taking as strategies. The result was the construction of a democratic social change process theory preceded by five grounded theories: (a) first principles of democracy, (b) first principles of democracy conceptual framework, (c) socio-ethical principles of democracy, (d) demoralizing process, and (e) either-or approach to democracy. Positive social change implications include applying a democratic social change process to future social change endeavors across domains and levels of analysis, a normative framework for a republican form of government, and a tool to analyze and minimize the latent consequences of social justice policies. (shrink)