This study emphasises the cosmic dimensions of the Church understood as the Throne of God, analysing its understanding in this way by the great writers and thinkers of the ancient world, for example, Philo the Alexandrine, Saint Dionysius the Areopagite and Saint Irene of Lyon. The reconstitution of all the cosmological contexts and understanding of the Throne of God inspired by the texts of the ancient authors is opening a very interesting perspective over the existence of the Church as a (...) cosmic Throne of God and reassembling of all the heavenly and intelligible creations sustained and vivified by the primal light of God transmitted in this way towards the lower degrees of the heavenly angelic and churchly hierarchy. Thus, the real source of primacy in the Church is originated, as Saint Dionysius pointed out, in the primal light of God poured over the Church. The Church as the Throne of God helps to discover the real cosmic and heavenly perspective over the heavenly power and authority, the bishops of the Churches are called frankly by God from the beginning (Rv 3:21). (shrink)

Peltokorpi and Hood provide a systematic review of theory and research examining the ways communication and conversations help dyads, groups, and teams form and maintain transactive memory systems (TMS; Wegner, Erber, & Raymond, 1991) through overlapping encoding, storage, and retrieval processes. Peltokorpi and Hood organized their systematic review of 34 articles published in psychology, communication and organization research and management into four main themes: i) communication frequency and quality; ii) communication medium and group development, iii) communication styles, and iv) communication (...) networks. (shrink)

This paper is a review of the 18th National Ethics Conference that took place in November 2022 and was organized by the Department of Ethical Studies of the Institute of Philosophy and Sociology of the Bulgarian Academy of Sciences. The aim of this review is to give publicity to the event by informing of the thematic panels, the titles of the reports and the names of the researchers who participated.

The article focuses on one highly idiosyncratic trait of Lifshits’ reading of Hegel, namely his assertion that the epoch of Restoration during which Hegel produced his main works was analogous to the period of the 1930s in the USSR. In both cases, “constructive” tasks came to the fore as the fermentation of the revolutionary era waned. On this assumption, Lifshits built up his idea of a Restauratio magna, which should serve as the guiding star of cultural politics. In fact, Lifshits (...) came very near to rehabilitating of Edmund Burke’s views about the conservation of cultural heritage, which is highly problematic in light of his initial Marxist convictions. (shrink)

The plausibility of uncommon events and miracles based on testimony of such an event has been much discussed. When analyzing the probabilities involved, it has mostly been assumed that the common events can be taken as data in the calculations. However, we usually have only testimonies for the common events. While this difference does not have a significant effect on the inductive part of the inference, it has a large influence on how one should view the reliability of testimonies. In (...) this work, a full Bayesian solution is given for the more realistic case, where one has a large number of testimonies for a common event and one testimony for an uncommon event. A free-running parameter is given for the unreliability of testimony, to be determined from data. It is seen that, in order for there to be a large amount of testimonies for a common event, the testimonies will probably be quite reliable. For this reason, because the testimonies are quite reliable based on the testimonies for the common events, the probability for the uncommon event, given a testimony for it, is also higher. Perhaps surprisingly, in the simple case, the increase in plausibility from testimony for the uncommon events is of the same magnitude as the decrease in plausibility from induction. In summary, one should be more open-minded when considering the plausibility of uncommon events. (shrink)

This article aims to address the metaphysical dimension of cosmological models, be they mythological, philosophical, religious or modern scientific, using multidisciplinary and transdisciplinary methodology. Such an approach is a novelty, both in the theological field and in the philosophical field and secular sciences, which studies the origin of man and the universe.Contribution: The originality of this article consists in introducing the concept of transcendental cosmology, which, along with spiritual cosmology can be a serious theological and philosophical reply to the Bing (...) Bang theory. (shrink)

This article aims to address the metaphysical dimension of cosmological models, be they mythological, philosophical, religious or modern scientific, using multidisciplinary and transdisciplinary methodology. Such an approach is a novelty, both in the theological field and in the philosophical field and secular sciences, which studies the origin of man and the universe. Contribution: The originality of this article consists in introducing the concept of transcendental cosmology, which, along with spiritual cosmology can be a serious theological and philosophical reply to the (...) Bing Bang theory. (shrink)

In terms of reversal theory, both dominant and alternative explanations of the initiation of organizational wrongdoing assume that its perpetrators act in a telic state of mind. This leaves us with explanations of organizational wrongdoing that are insufficiently appreciative of the agent’s experience. The human mind can be creative and imaginative, too, and people can fully immerse in their activity. We suggest that the paratelic state of mind is relevant for the phenomenological understanding of the initiation of original, creative, daring (...) courses of action, and that the paratelic state of mind may originate courses of action that social control agents, at a later moment in time, may label as organizational wrongdoing. Our proposal is especially relevant when organizational agents are on a course of exploration, facing uncertainty, complexity, and unavailability of information. (shrink)

Urban places are of central significance for cities both as built structures and as centers of everyday life. Due to the emergence of various design-led place-making policies and practices, “urban place” has largely become a marketed and branded product. Aesthetics plays a major role in this project of place-making, and the related interpretation of “commodified aesthetics of place” emphasizes certain experiential and qualitative place-attributes—such as authenticity—despite apparent conceptual confusions and controversies. A thorough reconsideration of central place-concepts is required to shed (...) light on this problematic sphere. This article provides an alternative reading of urban places and the related aesthetic dimensions, based primarily on a Heideggerian account of human existence as placed being in the world. Such an approach emphasizes the decisive difference between an object-based and a contextual interpretation of place, providing also a framework for understanding the aesthetics of place and its fundamental lifeworld-constituting role anew. (shrink)

Urban places are of central significance for cities both as built structures and as centers of everyday life. Due to the emergence of various design-led place-making policies and practices, “urban place” has largely become a marketed and branded product. Aesthetics plays a major role in this project of place-making, and the related interpretation of “commodified aesthetics of place” emphasizes certain experiential and qualitative place-attributes—such as authenticity—despite apparent conceptual confusions and controversies. A thorough reconsideration of central place-concepts is required to shed (...) light on this problematic sphere. This article provides an alternative reading of urban places and the related aesthetic dimensions, based primarily on a Heideggerian account of human existence as placed being in the world. Such an approach emphasizes the decisive difference between an object-based and a contextual interpretation of place, providing also a framework for understanding the aesthetics of place and its fundamental lifeworld-constituting role anew. (shrink)

This paper deals with the ontological foundations of the Soviet interpretation of dialectical materialism as exemplified by one of its “founding fathers,” Abram Deborin, in his works of the late 1920s. It has been claimed that the “ontologizing” tendency in Soviet philosophy is due to the influence of Friedrich Engels and his ideas pertaining to the dialectics of nature. However, a more plausible interpretation is that the ontologism of Soviet philosophy is connected with the rejection of the Kantian Copernican turn (...) in philosophy and the idea of the primacy of gnoseology it implies. In this article, I argue in favor of the latter thesis. Ontologism, i.e., the tendency to give priority in philosophy to questions concerning Being, and anti-Kantianism are but two sides of the same coin. (shrink)

The quantum information introduced by quantum mechanics is equivalent to a certain generalization of classical information: from finite to infinite series or collections. The quantity of information is the quantity of choices measured in the units of elementary choice. The “qubit”, can be interpreted as that generalization of “bit”, which is a choice among a continuum of alternatives. The axiom of choice is necessary for quantum information. The coherent state is transformed into a well-ordered series of results in time after (...) measurement. The quantity of quantum information is the transfinite ordinal number corresponding to the infinity series in question. The transfinite ordinal numbers can be defined as ambiguously corresponding “transfinite natural numbers” generalizing the natural numbers of Peano arithmetic to “Hilbert arithmetic” allowing for the unification of the foundations of mathematics and quantum mechanics. (shrink)

E. V. Il'enkov is regarded as perhaps the most "Spinozist" of Soviet philosophers. He used Spinoza's ideas extensively, especially in developing his concept of the ideal and in his attempts to give a more precise philosophical formulation to the "activity approach" of the cultural-historical school of Soviet psychology. A more detailed analysis reveals, however, that Il'enkov's reception of Spinoza was highly selective, and that there are substantial differences between them.

This paper examines the profile of the Albatros Publishing House in Bucharest (specialising in youth literature) and the activity of its director, writer Mircea Sântimbreanu. He held this position for almost two decades and recounted his experience in a volume of memoirs. I tried to explore these memoirs mainly in parallel with accounts from archival documents and secondary literature. The Albatros Publishing House was a micro-universe for assessing the impact of successive ideological offensives by the Romanian Communist Party on book (...) production and on the youth in general (mainly the July 1971 Theses and the other party directives of the 1970s, as well as the Mangalia Theses of 1983). By the 1980s, the regime’s propaganda had acquired ultra-nationalistic nuances. This paper will also exemplify such developments by discussing the scandal generated by the 1983 publication of Saturnalii by Corneliu Vadim Tudor, a volume of poems with strong antisemitic tenor. Using mainly diaries, journals, secondary literature and archival documents, this article also analyses the strategies deployed by the communist regime in order to coerce the young generation – through the agency of publishing houses – to assume the new literary-political ideology of revolutionary humanism (the Socialist Realism of the Ceaușescu era). (shrink)

This article discusses the use of a pragmatic approach as the philosophical foundation of pedagogy in Finnish universities of applied sciences. It is presented that the mission of the universities of applied sciences falls into the interpretive paradigm of social sciences. This view is used as a starting point for a discussion about pragmatism in higher education. The Learning by Developing (LbD) action model is introduced, analyzed and compared to pragmatism. The paper concludes that, at least in practice-oriented academic subjects, (...) a pragmatic approach to pedagogy, as well as the LbD action model, is effective and could be considered in several universities as the basis of philosophy of pedagogy. (shrink)

A Kantian Utopia in Russia: Erikh Solov'ëv. The article deals with Erikh Solov'ëv, a historian of philosophy who is one of the best Soviet and post-Soviet exponents of Kant. In several of his works and articles, published in the 1990s, Solov'ëv has attempted to apply the ideas of Kant's social philosophy to post-Soviet realities. Kant is important above all as a theoretician of a free subjectivity, human rights, and a critic of paternalism in social life. Several Kantian motives came to (...) the fore during the perestrojka when the Marxist "class approach" was abandoned and "all-human" values entered into the discussion. Later, Solov'ëv attempted to develop Kantian guidelines for a post-Soviet society, including moral norms for businessmen in the new Russia, but these attempts bore the distinct hallmark of social utopianism. (shrink)

This article discusses the use of a pragmatic approach as the philosophical foundation of pedagogy in Finnish universities of applied sciences. It is presented that the mission of the universities of applied sciences falls into the interpretive paradigm of social sciences. This view is used as a starting point for a discussion about pragmatism in higher education. The Learning by Developing (LbD) action model is introduced, analyzed and compared to pragmatism. The paper concludes that, at least in practice‐oriented academic subjects, (...) a pragmatic approach to pedagogy, as well as the LbD action model, is effective and could be considered in several universities as the basis of philosophy of pedagogy. (shrink)

Evald Ilyenkov (1924-1979) was an outstanding philosopher, whose ideas not only influenced profoundly the Soviet philosophy, but even left their mark on the discussions concerning the role of the dialectical method, the theoretical foundations of psychology and the philosophy of Marxism in general. This volume is based on the selected materials presented twenty years after the death of Ilyenkov at an international congress in Helsinki. The contributions focus on several areas of Ilyenkov's influence: on psychology, on semiotics, on the logic (...) of Marx's Capital. The volume also includes a previously unpublished foreword by Ilyenkov to the Russian edition of Hegel's Science of Logic. (shrink)

G. E. Moore’s critical analysis of right action in utilitarian ethics and his consequentialist concept of right action is a starting point for a theory of moral/right action in ethics of social consequences. The terms right and wrong have different meanings in these theories. The author explores different aspects of right and wrong actions in ethics of social consequences and compares them with Moore’s ideas. He positively evaluates Moore’s contributions to the development his theory of moral/right action.

In his last, uncompleted essay Teoreticheskaja filosofija (1897–1899) Vladimir Solov'ëv seems to acknowledge thecentral statements of Kant's epistemology andphilosophy of subjectivity in a manner whichhas lead many interpretators to think that hewanted to revise substantially his earlierphilosophy. A closer look at Solov'ëv'sarguments show, however, that this is not thecase: his critique of the Cartesian concept ofsubjectivity does not allow him to embraceKantianism, either. So it must be stated thateven Solov'ëv does not, in the last instance,abandon the primarily Anti-Kantian positions ofRussian (...) idealism. (shrink)

William Ockham joins the general view that in its natural capacities, the intellectual soul of Christ is nobler than any other human being’s soul, but he does not think that Christ is omniscient or omnipotent in his human nature. Despite this, Ockham genuinely believes that Christ did not sin during his earthly life. He did not have any intrinsically sinful acts which are acts of the will, nor even acts that can be extrinsically sinful, such as acts of the sensory (...) appetite like the desire to fornicate. Furthermore, Christ did not have the tinder of sin which inclines ordinary human beings to commit sinful acts. Christ had, instead, a kind of inner rebellion against reason and will. His sensory acts, such as feeling hungry, thirsty, and tired were not always in accordance with his reason and will. As viator, Christ had the greatest possible amount of delight. Since God miraculously prevented the sadness-excluding effect of beatitude and delight in his soul, there was at the same time sadness in him. In hea... (shrink)

The edited volume presents new and unconventional views of many traditional moral values, such as humanity, human dignity, moral right (of life), justice and responsibility. The originality of the contributions contained in this book is to analyze these values and approaches from the point of view of non-utilitarian consequentialism and ethics of social consequences as one of its forms. The authors of the chapters present new ways of solving many of the contemporary ethical and moral issues, for example, in bioethics, (...) medical ethics, environmental ethics, teaching ethics, and cyber ethics, based on non-utilitarian consequentialism and ethics of social consequences. They also confront these approaches with other ethical theories and philosophical traditions, which serve them as further incentives for the development of non-utilitarian consequentialism and ethics of social consequences in philosophical, applied and professional ethics. (shrink)