The article presents the main provisions of S.D. Bodrunov’s theory of noonomics and synthesizes them with the leading theories of the leaders of the Frankfurt school: Jürgen Habermas and Axel Honneth. Noonomics refers to a new stage in the development of society as a whole, in which people will be forced out of material production, which will allow everyone to freely develop their creative powers. However, on the way to noonomics, humanity must avoid falling into a state of “digital concentration (...) camp,” which is possible only by transforming human nature itself, moving “from zoo- to noo-state.” This implies a synthesis of science and culture and the highest value of moral self-improvement for each person. Therefore, it is the development of the human mind that will allow the transition to noonomics. It is the study of the content and possibilities of the mind that will allow us to creatively develop the theory of noonomics by using J. Habermas’s concept of communicative rationality and A. Honneth’s new theory of socialism. Communicative rationality is a special capability which makes possible to achieve mutual understanding between representatives of con-flicting social classes and develop universal norms of activity that allow for the sustainable development of society as a whole. This capability can be developed within a special institutional environment based on solidarity activities. Thus, each person will consider the successful implementation of the plans of others as a condition for the possibility of implementing their plans. This network of social institutions based on solidarity activity will be the realization of freedom in its social form. Within the framework of solidarity activities, new universal meanings of social development arise, which the communicative community will be able to formulate. Further, these meanings will replace the existing ones, which are focused on profit and unlimited economic growth, and thus transform the existing institutional system. (shrink)

The study examines the original work An Attempt to Get Lenin Back on His Feet (Berlin, 1974) by Rudi Dutschke, the well-known German political philosopher and leader of the youth movement in 1968, as well as the influence of the famous Hungarian philosopher György Lukács on the ideas of Dutschke. Dutschke revealed the reasons for the impossibility of socialist ideals being feasible in the 20th century, despite the heroic attempts of the Bolsheviks and Western radical socialists to realize them. The (...) revolution occurred in a country of semi-Asian stagnating capitalism and was not supported by the European anti-capitalist revolution. As a result, after the victory of the Bolsheviks in Russia, the social system was revived with the dominance of the state bureaucracy (the fused party-state apparatus) over society. There were no universal forms of social movement (Verkehr), which led to the fact that socialism became local, up to the danger of its abolition. At the same time, according to Dutschke, it is precisely an equal alliance between the progressive intelligentsia and the working masses that can open up new ways for the transition from a society of necessity to a society of freedom, provided that the intelligentsia renounces leaderism (which was the mistake the Bolsheviks fell into). Therefore, the figure of György Lukács is most important for Dutschke since studying his creative path makes it possible to realize the basic principles of such an equal union. The study shows that the creative path of Lukács before he entered the Comintern as one of the leaders of the section of the Hungarian Communists is characterized by the desire to find a way to solve the fundamental dilemma of the revolutionary, as he believed: either, like the Bolsheviks, strive for an uncompromising victory and the implementation of their program at the cost of violence; or to make compromises with the social democratic and even bourgeois parties, at the same time being in danger of defeat and the impossibility of implementing their ideas, primarily because the socialist intellectuals fail to establish strong ties with the working masses, and the latter may not be thoroughly imbued with anti-capitalist consciousness. Thus, Lukács can survey a spokesperson for the views of the intelligentsia, and through the criticism of these views, it will be possible to comprehend how educated people can better understand the actual needs and interests of the working people in order to pursue policies that would be more in line with them and learn how to lead the masses indeed. (shrink)

South Korean industrial conglomerates (chaebols) are discussed in the context of value-based management (VBM). Recent economics and finance literature on the diversion of corporate resources from the firm to the controlling shareholders (tunneling), for which chaebols are notoriously known, is discussed. Chaebols have engaged in empire building and expropriation of minority shareholders, distorting the process of efficient resource allocation in South Korea, and became the root cause of the 1997 financial crisis. We argue that the 1997 crisis should be viewed (...) as a consequence of chaebols’ systematic deviation from the guiding principles of VBM. We use tunneling within chaebols as an example of the need to directly address prohibition of the expropriation of minority shareholders as a primary postulate of VBM. We argue that VBM should require that the value generated by the firm not be expropriated from minorities, or any stakeholders, by dominant shareholders. We also examine moral and ethical considerations and present explanations as to why the unethical practice of tunneling has been tolerated by the South Korean public. We show that public opinion on tunneling is changing and that the treatment of minority shareholders by chaebols’ controlling families is becoming increasingly unacceptable to South Koreans. (shrink)

У статті досліджено ґенезу історіософської думки в Україні на трьох хронологічних відрізках. Перший – це зародження в ХІХ ст. історіософських концепцій М. Костомарова, П. Куліша, В. Лесевича, І. Франка та ін. Їх спільною рисою є національне бачення історії з елементами духовності. На другому хронологічному відрізку, у ХХ ст., українська національна історіософська думка трансформувалась у поглядах М. Грушевського, Д. Чижевського, Д. Донцова та М. Шлемкевича. Їм властива залученість наукових підходів до тлумачення історичного процесу, роздуми над подіями ХХ ст. та вплив на (...) формування національної історії та нації загалом. На третьому хронологічному відрізку сучасна історіософська думка представлена такими дослідниками, як В. Артюх, В. Кислюк, О. Прінцак, В. Потульницький, для яких характерна не лише класифікація та систематизація здобутків історіософів минулого, а й рефлексія над національними історіософськими концептами. Розкрито цінність концепту історіософії не лише в теоретичній ретроспективі, а й у площині практичної її значущості для розвитку української держави. У підсумку проведеного дослідження автор дійшов висновку, що національна історіософія не лише виконує функції віддзеркалення історичних подій, їх тлумачення та значення для сьогодення, а й формує ціннісно-смисловий потенціал для стратегії подальшого розвитку України. (shrink)

Meiotic recombination is one of the main sources of genetic variation, a fundamental factor in the evolutionary adaptation of sexual eukaryotes. Yet, the role of variation in recombination rate and other recombination features remains underexplored. In this review, we focus on the sensitivity of recombination rates to different extrinsic and intrinsic factors. We briefly present the empirical evidence for recombination plasticity in response to environmental perturbations and/or poor genetic background and discuss theoretical models developed to explain how such plasticity could (...) have evolved and how it can affect important population characteristics. We highlight a gap between the evidence, which comes mostly from experiments with diploids, and theory, which typically assumes haploid selection. Finally, we formulate open questions whose solving would help to outline conditions favoring recombination plasticity. This will contribute to answering the long‐standing question of why sexual recombination exists despite its costs, since plastic recombination may be evolutionary advantageous even in selection regimes rejecting any non‐zero constant recombination. (shrink)

Following the idea first expressed by Heinrich Swoboda, there is a general perception that the meaning of ἀτιμία in Athens eventually evolved from the original ‘outlawry’, when an ἄτιμος was liable to being deprived of his property and slayed with impunity if he returned to the land from which he had been banished, into a certain limitation on civic status, which has often been rendered as a ‘disfranchisement’. Specific outcomes of this later form of ἀτιμία varied depending on the dating (...) and circumstances of individual cases, thereby giving rise to theories of a so-called full – or ‘total’ – and partial ἀτιμία. Still, whether it was viewed as ‘full’ or ‘partial’, this ἀτιμία did not inflict the death penalty. The precise dating of the transformation of ἀτιμία has also been debated, with opinions ranging from pre-Solonian times (L'Homme-Wéry) to the late sixth (Swoboda, Hansen, Manville) or the late fifth century (Scafuro). While the exact dating is unknown, this transformation was definitely over in the fifth century, when inscriptions and literary texts mentioned punishment by ἀτιμία alongside the death penalty and the confiscation of property. Thus, according to Raphael Sealey, ἀτιμία evolved ‘from a more severe to a milder sense’, and Alick R.W. Harrison pointed to the evidence that, by the fourth century, any willing Athenian could seize an ἄτιμος who happened to be in Athenian territory and surrender him to the θεσμοθέται, instead of killing him. (shrink)

Name der Zeitschrift: Klio Jahrgang: 99 Heft: 1 Seiten: 354-358.

This article contextualizes an old debate about the extent of knowledge of Latin by John Lydus, a state official and an erudite from sixth-century Constantinople, within a broader issue of the role of Latin in early Byzantium. It is argued here that Lydus’ startling etymological explanations had no relation to his level of knowledge of Latin, but reflected the declining official use of Latin in Byzantium by resurrecting the theory about Latin as a dialect of Greek.

This paper illustrates specific ways in which the Romans perceived Greek political practices and terminology, and shows how Roman texts often confused, misinterpreted, and mistranslated Greek political practices and vocabulary when adjusting them to Roman cultural and political realities.

t. 1. Dialog s V. V. Davydovym -- t. 2. Nereshennye problemy razvivai︠u︡shchego obrazovanii︠a︡.

Standard models of adolescent risk taking posit that the cognitive abilities of adolescents and adults are equivalent, and that increases in risk taking that occur during adolescence are the result of socio emotional differences in impulsivity, sensation seeking, and lack of self-control. Fuzzy-trace theory incorporates these socio emotional differences. However, it predicts that there are also cognitive differences between adolescents and adults, specifically that there are developmental increases in gist-based intuition that reflects understanding. Gist understanding, as opposed to verbatim-based analysis, (...) generally has been hypothesized to have a protective effect on risk taking in adolescence. Gist understanding is also an essential element of informed consent regarding risks in medical decision- making. Evidence thus supports the argument that adolescents’ status as mature minors should be treated as an exception rather than a presumption, because accuracy in verbatim analysis is not mature gist understanding. Use of the exception should be accompanied by medical experts’ input on the bottom-line gist of risks involved in treatment. (shrink)

Abstract In this chapter, we challenge the presupposed concept of innovation in the responsible innovation literature. As a first step, we raise several questions with regard to the possibility of ‘responsible’ innovation and point at several difficulties which undermine the supposedly responsible character of innovation processes, based on an analysis of the input, throughput and output of innovation processes. It becomes clear that the practical applicability of the concept of responsible innovation is highly problematic and that a more thorough inquiry (...) of the concept is required. As a second step, we analyze the concept of innovation which is self-evidently presupposed in current literature on responsible innovation. It becomes clear that innovation is self-evidently seen as (1) technological innovation, (2) is primarily perceived from an economic perspective, (3) is inherently good and (4) presupposes a symmetry between moral agents and moral addressees. By challenging this narrow and uncritical concept of innovation, we contribute to a second round of theorizing about the concept and provide a research agenda for future research in order to enhance a less naïve concept of responsible innovation. (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education the results of restructuring and democratization (...) of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education the results of restructuring and democratization (...) of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

Moral philosophers have often felt the need of a concept which would cover all those cases where we are prevented from achieving our ends through no fault of our own: a criterion for saying when failure is not blameworthy. The deontologists thought we were not to blame for actions done in genuine ignorance of the facts. Kant declared in a famous passage that we were not morally responsible for failures due to the “niggardliness of stepmother nature.” In this article I (...) want to introduce into moral philosophy a new concept for clarifying the failures for which we are not to blame: the notion of scarcity, taken from economic theory. (shrink)

"This book is an augmented and updated translation by the author of Theorie des Subjekts: Subjectiviteat und Identiteat zwischen Moderne und Postmoderne, Teubingen, Francke-UTB, 2010 (3rd ed.)"--Title page verso.

The importance of communities in strengthening the ethics of international collaborative research is increasingly highlighted, but there has been much debate about the meaning of the term ‘community’ and its specific normative contribution. We argue that ‘community’ is a contingent concept that plays an important normative role in research through the existence of morally significant interplay between notions of community and individuality. We draw on experience of community engagement in rural Kenya to illustrate two aspects of this interplay: (i) that (...) taking individual informed consent seriously involves understanding and addressing the influence of communities in which individuals’ lives are embedded; (ii) that individual participation can generate risks and benefits for communities as part of the wider implications of research. We further argue that the contingent nature of a community means that defining boundaries is generally a normative process itself, with ethical implications. Community engagement supports the enactment of normative roles; building mutual understanding and trust between researchers and community members have been important goals in Kilifi, requiring a broad range of approaches. Ethical dilemmas are continuously generated as part of these engagement activities, including the risks of perverse outcomes related to existing social relations in communities and conditions of ‘half knowing’ intrinsic to processes of developing new understandings. (shrink)

For millennia, diagnosticians distinguished natural sadness that arose from social circumstances from depressive disorders that were disproportionate to their contexts. In 1980, the DSM-III transformed this tradition through equating depressive disorders with symptoms without regard to context. Nevertheless, it excluded grieving people without especially severe or enduring symptoms from diagnosis. Subsequently, considerable empirical research indicated that bereavement was not unique but a model for all stressor-maintained conditions. Yet, despite the evidence showing that the causes, prognoses, and optimal treatments for context-specific (...) depressions differ from those that aren’t, the DSM-5 removed the bereavement exclusion from the diagnostic criteria for major depression. This article considers the reasons behind this elimination and its implications for the research, labeling, and treatment of depression. (shrink)

George V. Walsh examines the differences and similarities between Immanuel Kant and Ayn Rand in the area of metaphysics. He presents Kant's premises and conclusions on the major issues and provides a detailed discussion of Rand's criticisms of Kant. Walsh argues that Rand has seriously misread Kant on several points. Her interpretation—that Kant saw our sensory grasp of the world as "delusion," rather than knowledge—resembles that of Arthur Schopenhauer, except that the latter declares Kant's doctrine worthy of praise instead of (...) condemnation. (shrink)

Following Hartry Field in distinguishing disquotational truth from a conception that grounds truth conditions in a community's usage, it is argued that the notions are materially inequivalent (since the latter allows truth-value gaps) and that both are needed. In addition to allowing blanket endorsements ("Everything the Pope says is true"), disquotational truth facilitates mathematical discovery, as when we establish the Gödel sentence by noting that the theorems are all disquotationally true and the disquotational truths are consistent. We require a more (...) substantial notion, however, if we intend to use truth values and truth conditions in explaining communication by language. (shrink)