The organizers of the round table have done a very big job in preparing an interesting list of questions covering all three groups of problems: socioeconomic problems of education; measures of practice and methods related to improvement in the effectiveness of instruction and character education and the development of the scientific principles underlying both; and theoretical questions of the further scientific treatment of problems of shaping the man of the future.

Supercommentary on the inference (anumāna) part of Raghunātha Śiromaṇi's Tattvacintāmaṇidīdhiti, 16th century commentary on Gaṅgésa's Tattvacintāmaṇi, 13th century basic work of the neo-Nyaya school in Hindu philosophy.

t. 1. Putʹ dukhovnogo obnovlenii︠a︡ ; Osnovy khristianskoĭ kulʹtury ; Krizis bezbozhii︠a︡ -- t. 2, kn. 1-2. Nashi zadachi -- t. 3. Shleĭermakher i ego "Rechi o religii" : religioznyĭ smysl filosofii : tri rechi, 1914-1923 ; I︠A︡ bgli︠a︡dyvai︠u︡sʹ v zhiznʹ : kniga razdumiĭ ; Poi︠u︡shchee serdt︠s︡e : kniga tikhakh sozert︠s︡aniĭ ; Putʹ k ochevidnosti -- t. 4. Poni︠a︡tii︠a︡ prava i sily ; Obshchee uchenie o prave i gosudarstve ; O suchnosti pravosoznanii︠a︡ ; O monarkhii i respublike -- t. 5. (...) Osnovnoe Nravstvennoe protivorechie voĭny ; O sopotivlenii zlu siloi︠u︡ ; Statʹi, Pisʹma -- t. 6, kn. 1. O li︠u︡beznosti sot︠s︡ialʹno-psikhologicheskiĭ opyt ; Osnovy khudozhestva, o sovershennom v iskusstve ; O tʹme i prosvetlenii : kniga khudozhestvennoĭ kritiki, Bunin, Remnozov, Shmelev -- t. 6, kn. 2. O Rossii ; Russkie pisateli, literatura, teatr, muzyka ; Khudozhnik i khudozhestvennostʹ -- t. 6, kn. 3. O Rossii i russkoĭ dushe ; Genii Rossii -- t. 7. O bolʹshevizme i kommunizme ; Muchenichestvo t︠s︡erkovʹ v sovetskom gosudarstve ; Sovetskiĭ soi︠u︡z ne Rossii︠a︡ ; O nat︠s︡ionalʹnom prievanii Rossii ; Tvorcheskai︠a︡ idei︠a︡ nashego budushchego -- t. 8. Bolʹshevist︠s︡kai︠a︡ politika mirovogo gospodstva ; Vzgli︠a︡d vi︠a︡alʹ ; Kniga razmyshleniĭ i upovaniĭ -- t. 9-10. Dnevnik ; Pisʹma ; Dokumenty (1903-1938) -- [t. 10.] Pisʹma ; Memuary (1939-1954) -- [t. 11. kn. 1] Perepiska dvukh Ivanov (1927-1934) -- [t. 11. kn. 2.] Perepiska dvukh Ivanov (1935-1946) -- [t. 11. kn. 3.] Perepiska dvukh Ivanov (1947-1950) godov -- [t. 12.] Stat·i, lekt︠s︡ii, vystuplenii︠a︡, ret︠s︡enzii (1906-1954) -- [t. 13.] Kto my?; O revoli︠u︡t︠s︡ii ; O religioznom krizise nashikh dneĭ -- [t. 14. kn. 1.] Filosofii︠a︡ Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka : uchenie o Boge -- [t. 14. kn. 2.] Filosofi Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka : uchenie o cheloveke -- [t. 15. kn. 1.] Aksiomy religioznogo opyta : issleovanie -- [t. 15. kn. 2.] Aksiomy religioznogo opyta issledovanie -- [t. 16. kn. 1.] Mir pered propastʹi︠u︡ -- [t. 16. kn. 2.] Mir pered propastʹi︠u︡ ; Analiticherskie zapiski i publit︠s︡istika -- [t. 17.] Gitler i Stalin. Publit︠s︡istika 1939-1945 godov -- [t. 18.] Spravedlivostʹ ili ravenstvo? ; Publit︠s︡istika 1918-1947 godov -- [t. 19.] Russkiĭ kolokol : zhurnal volevoĭ idei [No special title]. (shrink)

On the controversial questions between al-Rāzī and al-Ṭūsī, Islamic philosophy; Islamic history to 1800; dissertation.

Foreword Philip T. Grier The attempt to retrieve a work of scholarship buried under as much historical debris as was IA Il'in's original two-volume commentary on the philosophy of Hegel presented distinct challenges, as well as possible ...

The publication of volume 2 of Philip T. Grier’s translation of The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity completes the first appearance in English of any of the works of Russian philosopher I. A ...

Filosofii︠a︡ Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka. t. 1. Uchenie o boge -- t. 2. Uchenie o cheloveke.

Hindu philosophical classic text on Vedānta philosophy, compiled from 108 Upanishads and Upadeśapañcadaśī of Satyanārāyaṇa Jhā; text with commentaries.

В работе предлагается эволюционный подход к исследованию глобальных процессов и глобальных систем. Для специалистов, научных работников, преподавателей, аспирантов и всех интересующихся проблемами будущего развития человечества.

Monografii︠a︡ posvi︠a︡shchena tvorchestvu Petra Evgenʹevicha Astafʹeva (1846-1893), zamechatelʹnogo russkogo filosofa, psikhologa i publit︠s︡ista iz plei︠a︡dy mysliteleĭ kont︠s︡a XIX veka -- "zolotogo veka" russkoĭ kulʹtury. V knige detalʹno rassmotreny osnovnye dostizhenii︠a︡ P.E. Astafʹeva, svi︠a︡zannye s obosnovaniem spiritualisticheskogo mirovozzrenii︠a︡: ego uchenie o dukhovnoĭ lichnosti i svobode voli, paradoksalʹnai︠a︡ traktovka chuvstva li︠u︡bvi, originalʹnai︠a︡ kont︠s︡ept︠s︡ii︠a︡ "bessoznatelʹnogo", predstavlenie o vere cheloveka v sebi︠a︡ kak pochve estestvennogo bogopoznanii︠a︡ i t.d. V edinstve s filosofsko-psikhologicheskim ucheniem P.E. Astafʹeva rassmotrena ego publit︠s︡istika (vkli︠u︡chai︠a︡ novyĭ i gluboko aktualʹnyĭ variant "troĭstvennoĭ (...) formuly") i namechena vozmozhnostʹ metafizicheskogo ponimanii︠a︡ nat︠s︡ionalʹnoĭ prirody cheloveka. V prilozhenii︠a︡ k knige vkli︠u︡cheny dva ėti︠u︡da avtora, posvi︠a︡shchennye poni︠a︡tii︠a︡m narodnosti i sobornosti. (shrink)

Il'in's classic work is the most impassioned and cogent work by a Russian jurist on the rule of law. The product of nearly four decades of labor, which could not be published in the former Soviet Union, this revised edition places the work in the context of developments since its first English translation in 2013. The text is accompanied by one of Il'in's early and influential articles on law and power, a bibliography devoted to his life and work, and informed (...) introductory essays about his contribution to the rule of law dialogue, the origins and transformations of the concept of legal consciousness and the fascinating history of his treatise on that subject. x, 403 pp. Ivan Aleksandrovich Il'in (Доктор государственных наук) [1883-1954], sometime professor, Moscow Lomonosov State University, is one of the most widely-read legal philosophers of the twentieth century in post-Soviet Russia. William E. Butler is the John Edward Fowler Distinguished Professor of Law, Penn State Dickinson Law; Emeritus Professor of Comparative Law, University College London; and author of numerous works on post-Soviet legal systems, including Russian Law and Legal Institutions (3d ed.; 2021). Philip T. Grier, who has written extensively on Hegel and Il'in and translated Il'in's principal treatise on Hegelianism, is the Emeritus Thomas Bowman Professor of Philosophy and Religion at Dickinson College, Carlisle, Pennsylvania. Paul Robinson is a professor at the University of Ottawa. (shrink)

As it happened, I became acquainted with E.V. Il'enkov quite late, in the mid- or even the late 1960s. It was only a bit more than ten years before his death that I began to feel at home in his house, was able to visit without calling ahead, and was able to call him by his first name and the familiar "you"—that is, like many, many of not only his true friends but also like-minded thinkers, who became his close acquaintances, (...) most of whom justly considered themselves his pupils … The door would open wide, and Olia, Professor K.I. Salimova, Eval'd's wife and most devoted friend, not at all surprised by the unexpected guest and seemingly even quite happy at his arrival , would try first to draw him into the kitchen and feed him … which she more often than not succeeded in doing. I am not talking about myself: there were always many guests, and this is precisely how they arrived at the Il'enkovs' apartment. Recently, a critic in Literaturnaia gazeta recalled those whom he met in Eval'd's apartment in the 1960s: "This was a tight circle of like-minded thinkers," wrote the critic. "But some of them are no longer with us, while most are far away, beyond our borders." Obviously, he had not been in the house often or had forgotten things over the distance of years. There was no "circle," nor could there have been one—not with this host, not with his lifestyle and way of relating to people. I met a good hundred fine and various people in Eval'd's home: I.N. Korzhavin, V. Davydov, A. Meshcheriakov, S. Vinogradova, N. Dubinin, V. Zinchenko, A. Zinov'ev, Iu. Kamiakin, and … indeed, five pages would not be enough to list the quite famous and the not-quite-so-famous, simply ordinary people with no claim to fame. Nazym Khikmet, A.N. Leont'ev, and B.M. Kedrov were friends of the house … Ever new faces, figures, and words come to mind. I cannot forgive myself: once Eval'd Vasil'evich wanted to take me along to Iurii Liubimov's to read his play Neither God nor Tsar nor Hero … [Ni bog, ni tsar' i ni geroi], but I had some other business, something so important that I do not even remember now what it was, and it is probably not worth remembering. But most likely I was too timid to appear uninvited at the house of a person burning with creativity. The same thing happened with Galich … Eval'd liked especially his song about Zoshchenko. He did not sing it; he narrated it, but in such a way that tears always came to one's eyes. (shrink)

Platon n’est pas sérieux lorsqu’il conduit Socrate à déduire que la poésie doit être essentiellement narrative avec juste un peu de dialogue. Non seulement cette argumentation est-elle intentionnellement fautive, mais Platon crée aussi un Socrate qui obscurcit à dessein une distinction fondamentale. Le Socrate de Platon fait ensuite semblant d’être confus par son propre obscurcissement. En nous obligeant à nous frayer un passage à travers les broussailles de son argumentation erronée, Platon nous donne l’occasion d’avoir une participation plus profonde aux (...) véritables problèmes sous-jacents et de découvrir son thème : une bonne personne est stoïquement indifférente à la fois au malheur et au bonheur. (shrink)

[1]. Nonmun p'yŏn -- [2-3]. Charyo p'yŏn, 1-2.

The article consists of four chapters taken from a comprehensive study on Wagner.The first chapter discusses the character of the man Wagner. The author undertakes a social analysis which reveals Wagner to be a bourgeois figure who is no longer able to fulfill the monadological claims of bourgeois society, and who actually deserts to the ruling powers while seemingly in conflict with the society of his day. This analysis is made particularly clear through a study of Wagner's anti-Semitism.The following sections, (...) only excerpts of which appear in the present essay, study the relationship between Wagner’s social character and the technical structure of his works, using concepts such as the conductor- composer and the,,gestural type“ of composition. This approach involves minute analyses of certain essential elements of Wagner's technique : the leitmotif, the infinite („unendliche“) melody, his harmonization and scoring.From the principle of Wagner's instrumentation the author derives the concept of phantasmagoria, which is the subject of the sixth chapter of the larger wrork (reprinted here). Phantasmagoria is defined as the aesthetic phenomenon that tends to hide the mode of its genesis and to appear as „nature“.The seventh and eighth chapters have not been included. They deal with the notion of the music drama as the phantasmagoric form, developed primarily from Wagner's theoretical writings, and with the mythical element in his work. The mythical in Wagner is two-sided, for it seeks to interpret the unconscious and in turn to dissolve the real into the unconscious.The two final chapters are devoted to the philosophy inherent in the works of Wagner and to a philosophical interpretation of his work. Chapter nine discusses the Ring from the standpoint of the betrayal of the revolution by the „rebel“. The canon is given by analysis of Wotan as the unity of Impotent old god and beggar. Chapter ten describes Wagner's pessimism. It shows the fundamental difference between Wagner and Schopenhauer, analyzes the Wagnerian concept of the nil as that of the chimaerical, and concludes by „rescuing“ his nihilism as the form adopted by Utopia in the early period of bourgeois decay.L'article se compose de quatre chapitres extraits d’un vaste travail consacré à Richard Wagner.Le premier chapitre étudie la personnalité de Wagner : son caractère est défini comme étant celui du bourgeois désormais incapable de répondre aux exigences monadologiques de la société bourgeoise. L’apparence d’un conflit avec la société masque la soumission de fait aux puissances établies : c’est ce qui est étudié de près dans l’analyse de l’antisémitisme wagnérien.Les chapitres suivants, desquels la présente publication n’offre que des extraits, établissent d’abord — grâce aux concepts du chef d’orchestre et du mode „gestique“ de la composition — le rapport entre le caractère social de Wagner et la complexité technique de son oeuvre. Viennent ensuite des analyses détaillées de quelques éléments essentiels du mode wagnérien de composition, tels que la technique du leitmotiv, de la mélodie infinie, de l’harmonique et de l’instrumentation.Le concept de la fantasmagorie est déduit du principe de l’instrumentation wagnérienne : voilà le thème central du sixième chapitre que notre texte présente, de nouveau, intégralement. La fantasmagorie est définie comme le phénomène esthétique qui renie le mode de sa production.Les chapitres VII et VIII encore, manquent dans la présente publication. Ils traitent du concept du drame musical en tant que forme fantasmagorique. Ce sont surtout les écrits théoriques de Wagner qui servent à développer ce concept. On en vient à examiner l’élément mythique de l’oeuvre wagnérienne — élément équivoque en ce qu’il tend à interpréter l’inconscient en même temps qu’il voudrait le dissoudre dans un inconscient plus profond encore.Les deux derniers chapitres étudient la philosophie inhérente de Wagner, et tâchent de donner une interprétation philosophique de son oeuvre. Le neuvième chapitre donne une analyse du „Ring“ — la trahison de la révolution par le „rebelle“. Le „canon“ du raisonnement est, ici, la figure de Wotan — à la fois vieux dieu rendu impuissant et mendiant. Le chapitre X décrit le pessimisme wagnérien. Il expose la différence fondamentale entre Wagner et Schopenhauer, la reconstruction méthodique du concept wagnérien du néant montre que ce néant est chimérique. La conclusion est, en quelque sorte, une réhabilitation du nihilisme wagnérien en ce que ce nihilisme fut la forme que revêtit l’utopie au début de la décadence bourgeoise. (shrink)

This passage has caused much discussion and much variety of opinion, and it still remains doubtful whether the later commentators in their efforts at exact interpretation have been more successful than the earlier ones. The general sense is sufficiently clear. Medea is making an apology to the Chorus of sympathizing Corinthian ladies for her delay in appearing before them. So far all are agreed. The difficulties, real or unreal, arise when we begin to inquire what form the apology actually takes. (...) First of all there are doubts as to the meaning of το ς μ μᾂπο. in the Scholia. we have a gloss μῂ όρώμνο είνα. and the explanation το Xωρίςεσθα καì ᾂτν ποθεν μμάτων είνα. Many scholars have taken exception to this view on two grounds, as stated by Verrall ad loc, because ‘the sense of motion is not there, and there is no reference to any eyes in particular.’ He requires either authority or analogy for this. As far as the absence of motion is concerned, it is sufficient to refer to Thuc. 1, 7 αί δ παλααί ᾀπθαλσσης μλλον ῲκίσθησαν id I, 99ναμῄ ᾀπ οκου σ,γ. Il. B 292 μένεν ᾀπ ᾑς ᾀλòΧοο. Then there is the analogous expression αί γàρ δῂ μοᾀπ οὒατος ώδε γένοτο . As to the second objection, why is it necessary that the eyes of anyone in particular should be referred to ? There is no more ambiguity here than there is in Il Ψ 53 θâσσον ᾀπ θαλμν, where the meaning is ‘so as to be out of sight, not of me or you, but of everybody.’ In fact, it could not be maintained with any show of reason that ᾀπθαλμνand ᾀποὒατς could not mean ‘out of sight’ and ‘out of hearing’. (shrink)

ABSTRACT In “Il faut défendre la société”, Foucault attempted to historicize and criticize Nietzsche’s equating of the social with struggle. In order to do so, Foucault produced a descriptive discursive history of his genealogical project by deploying the method of the critical archaeology. Foucault realized thereinafter that his archaeological exposition of the genealogical discourse in fact laid bare a close historical and conceptual bond between genealogy and modern racial discourses. In the first lectures, Foucault, unearthed the genealogical discourse hidden in (...) the literature written by the nobility as they attempted to resist the centralisation of royal power. In the latter part of his lectures, he described a discursive interplay between genealogy-as-struggle and the biopolitical practices of the modern state. As such, he gave a tentatively description how the modern state inherited and extensively applied the notion of struggle in its biopolitical control on its populations. The immoral and historical consequences of this affinity, resulting in the biopolitics of genocide, warranted Foucault to distance himself from Nietzsche’s concept, which in effect resulted in rethinking the social within the framework of gouvernmentalité, in which struggle was a modality rather than the prime mover of society. (shrink)

« Mais pourquoi diable les humains, sur leur petite planète bleue, s’intéressent-ils à ce point à moi, qui ne suis qu’un extraterrestre? » : telle est la question que pose un E. T. parmi tant d’autres, depuis l’espace intersidéral, à une autrice de science-fiction qui a transformé ce genre littéraire qu’est le space opéra et à un astrophysicien qui est aussi le président du plus grand festival de sciences et de science-fiction en France : les Utopiales à Nantes.