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

did roger bacon and peter john olivi ever meet? We suggest a positive answer to this question. After he became a Franciscan in 1257, Roger Bacon spent ten years at the Franciscan Paris convent. In those years he wrote the De multiplicatione specierum —his most thought-out piece—the Opus majus, Opus minus, and Opus tertium, which he completed by early 1268. It is not clear whether Bacon returned to England after 1268, or remained in Paris until 1280.1 Peter John Olivi wrote (...) the Summa questions in several phases.2 According to Sylvain Piron's chronology, Olivi's questions on Physics should be dated before 1270, and his theory of... (shrink)

A quelle certitude puis-je pretendre dans la connaissance des phenomenes naturels? De quelle nature sont les premiers principes de la connaissance, et comment les connait-on? Comment une proposition scientifique, en se rapportant a un objet de connaissance, atteste-t-elle ainsi de sa verite objective? Qu'est-ce qui fait l'unite d'une science en general, au-dela de la multiplicite des connaissances qui la constituent? Sur quel fondement se definissent et se separent les sciences speculatives reelles (metaphysique, physique, mathematique)? En vertu de quelle structure la (...) logique et la metaphysique sont-elles articulees? Telles sont quelques unes des questions fondamentales qui innervent la theorie du savoir de Jean Duns Scot et manifestent l'importance et l'acuite de sa speculation epistemologique. A ne pas se focaliser sur la seule dimension metaphysique de la pensee du Docteur Subtil, et a la reinscrire bien plutot a l'interieur de sa theorie de la connaissance, de ses concepts et de ses problemes, on pourra s'apercevoir alors qu'au-dela de la refondation de la metaphysique par l'univocite de l'etant, un geste plus important encore s'est produit chez Duns Scot: une autonomisation des principes de la connaissance objective sur la metaphysique, autonomisation qui ouvre un espace metaphysiquement neutre: celui de la pure possibilite objective en general. (shrink)

In some passages of the Opus maius and the Opus tertium, Roger Bacon holds that mathematical objects are the immediate and adequate objects of human’s intellect: in our sensible life, the intellect develops mostly around quantity itself. We comprehend quantities and bodies by a perception of the intellect because their forms belong to the intellect, namely, an understanding of mathematical truths is almost innate within us. A natural reaction to these sentences is to deduce a strong Pythagorean or Platonic influence (...) in Roger Bacon’s theory of mathematical knowledge. However, Bacon has always followed Aristotle’s view according to which numbers and figures have no real existence apart from the sensible substances, and universal knowledge comes from sensory experience as well. It appears that Bacon’s claim that quantity is the first object of human's intellect comes from an original reading of a passage of Aristotle’s On Memory and Reminiscence. In this paper, we try to clarify Bacon’s views about mathematical abstraction and intellectual perception of mathematical forms in his Parisian questions on Physics and Liber De causis, the Perspectiva, Opus maius, Opus tertium, the Communia mathematica and the Geometria speculativa. We conclude that Bacon considered mathematical abstraction as a mode of perception of the internal structure of the physical world: mathematical abstraction does not mean for Bacon an act of separation of ideal forms from the sensible matter, but a possibility of intuition of the internal structure of the sensible world itself, a faculty which is necessary for human’s perception of space and time. (shrink)

La vision sensible – la vision des yeux – a toujours exercé un pouvoir singulier sur la philosophie. Comment s’opère la vision oculaire? Quels sont les mécanismes physiques, physiologiques, psychologiques en jeu? Comment ces mécanismes produisent-ils une connaissance du monde? Quelle est la nature et la fiabilité d’une telle connaissance? Quel rapport l’œil vient-il créer entre l’homme et le monde? Peut-on imaginer ce qu’aurait produit l’humanité (quelles techniques, quelles sciences, qu...

La question posée dans cet article est de savoir dans quelle mesure et selon quels schémas il est possible de parler de la vision sensible comme d’une représentation psychique avant la nouvelle optique inaugurée par Johannes Kepler dans ses célèbres Paralipomena ad Vitellionem (1604). L’article part du point de vue suivant : c’est seulement à l’intérieur de ce nouveau paradigme, qui dissocie le processus physique de la vision de son traitement psychique, qu’il serait légitime de parler de la vision comme (...) une construction mentale, comme une représentation. En examinant cette question à la lumière de plusieurs théories anciennes et médiévales, l’article aboutit à une conclusion différente. C’est depuis Aristote que la question de la vision comme représentation mentale est posée, du fait de la fonction majeure qui est conférée aux sens internes (phantasia, sens commun) dans l’élaboration du contenu de perception, et certaines théories sous influence néo-platonicienne, comme celles d’Augustin ou Avicenne, conçoivent clairement la vision directe comme une représentation psychique. Dans les Paralipomena ad Vitellionem, Kepler sépare l’optique comme science physique de la lumière de la psychologie de la perception ; mais cette dernière a déjà une longue histoire, tout comme l’idée de la vision comme représentation mentale. (shrink)

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)

The purpose of this article is to analyze the variability of the "Self-made-man" idea in the context of the Christian Middle Ages in its primarily historical and philosophical presentation. Research is based on the historical and philosophical analysis of the medieval philosophy presented foremost by the works of Aurelius Augustine, P. Abelard, Thomas Aquinas, and also by the modern researches of this epoch. Theoretical basis. Historical, comparative, and hermeneutic methods became fundamental for this research. Originality. The conducted analysis allowed to (...) draw a conclusion that, despite the still existing view of the Middle Ages as a kind of an ideological gap in the formation of the self-determination idea, the Christian philosophy of this period not only does not reject but also gives essentially the universal character of the ancient intention to recognize the individual’s right to self-determination and self-government, makes it not only religiously acceptable but also obligatory. Conclusions. Despite to general theocentrism, providentialism and fatalism of Christian medieval philosophy and culture in general, at its epicenter there is a man of a special type, focused on preserving spiritual autonomy and identity in the social dimensions of their existence, and at the same time, on personal responsibility for their own destiny. Such focus became a logical and somewhat unexpected result of the complex interaction of numerous factors of medieval culture, as well as the ideas and intentions inherited from Antiquity. In particular, the idea that a person who does not act freely cannot be morally responsible for what he does, as well as the intentions of the ancient sage to autonomy, autarky, and apoliticism. In the Middle Ages, this intention became essentially universal, as it became a right, even an obligation of every Christian to be free, at least from the worldly, in determining and realizing his own destiny. The gradual compromise recognition that personal salvation is possible only as a result of synergy, i.e. the co-participation of God’s grace and human freedom, legitimizes and strengthens its focus on active personal efforts and personal responsibility for one’s own salvation, in fact for one’s own destiny. All this in historical perspective was found in its radicalized and purified from all sorts of mystical and religious layers of expression in the idea of "Self-made-man". (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)

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)

"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.

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)

We introduce proof nets and sequent calculus for the multiplicative fragment of non-commutative logic, which is an extension of both linear logic and cyclic linear logic. The two main technical novelties are a third switching position for the non-commutative disjunction, and the structure of order variety.

Formulation of a general model of evolution is presented which is based upon the recognition of the ?biosocial? entity, that is the biosphere and human society, as a component?system. It can be demonstrated that the interactions of the components (moleculas, cells, organisms, ecosystems in the biological realms and people, artifacts and ideas in the societies) have replicative organization. We suggest an explanation for the spontaneous emergence of replicative function and organization, a process called autogenesis. During autogenesis, hierarchical levels of replicative (...) organization emerge and compartmentalization and convergence of replicative information occurs. Questions of the origin and evolution of life are discussed. The replicative paradigm can also be applied to the processes of cultural evolution, in which complex replicative networks of people, ideas, and man?made artifacts show all stages and phenomena of autogenesis. Finally, the present state of evolution of the whole global biosocial system is discussed. (shrink)