This article seeks to clarify the concept of progress in philosophy. It treats progress as a kind of development. But not every development is a progress. When we talk about progress, what really matters is the direction of development. In some cases it is relatively easy to reach agreement about this direction. But not in the case of philosophy, if we abstract it from the obvious and the trivial, like the number of books on philosophy. As a result, the article (...) concludes that there cannot be progress in philosophy. Instead we see a continual multiplication of interpretations. (shrink)
The Cell Cycle Ontology (CCO) has the aim to provide a 'one stop shop' for scientists interested in the biology of the cell cycle that would like to ask questions from a molecular and/or systems perspective: what are the genes, proteins, and so on involved in the regulation of cell division? How do they interact to produce the effects observed in the regulation of the cell cycle? To answer these questions, the CCO must integrate a large amount of knowledge from (...) diverse sources; the irregularity and incompleteness of this information suggests an ontology can act as the means of this integration. The volatility and continued expansion of biological knowledge means the content and modelling of the CCO will have to be frequently changed and updated. The CCO is generated from the input data automatically once every two months. This makes it easy to change the representation to enable certain queries; incorporate new knowledge; and consistently apply design patterns across the CCO. The automatic process also allows the CCO to be delivered in a variety of representations that suit the needs of various CCO customers and the abilities of existing toolsets. In this paper we present the CCO and its characteristics of utility and flexibility, that, from our perspective, make it a beautiful ontology. (shrink)
I attempt to clarify the connection between two late texts by V.S. Solov'Ã«v: Justification of the Good and Theoretical Philosophy. Solov'Ã«v drew attention to the intrinsic connection between moral and intellectual virtues. Theoretical Philosophy is the initial -- unfinished -- sketch of the dynamism of mind seeking truth as a good. I sketch several parallels and analogies between the doctrine of moral experience set out in Justification and the account of the intellect's dynamism based on immediate certitude set out in (...) Theoretical Philosophy. Solov'Ã«v can thus be considered as a âvirtue epistemologistâ in the current meaning given to this description. I conclude by suggesting that Solov'Ã«v's position on these questions does not easily cohere with the âimpersonalismâ he appears to defend in Theoretical Philosophy. (shrink)
Moral absolutes were perceived, by Solov'ëv, in a dual manner: a) from the side of content, of psychology, as when we speak of feelings, emotions, etc.; and b) under a formal aspect, as “ideas,” i.e. logically. Neither of these can be treated without relating to moral absolutes astrue, and without a rationalbelief in their truth, a truth that cannot be logically proved. In my opinion, our time has become keenly aware of the universally human value of Vladimir Solov'ëv's ethics, (...) of its humanist nature, oriented towards the everyday and the ideal tasks of man, and of the concrete direction of his philosophy of “practical idealism”. (shrink)
I attempt to clarify the connection between two late texts by V.S. Solov''ëv: Justification of the Good and Theoretical Philosophy. Solov''ëv drew attention to the intrinsic connection between moral and intellectual virtues. Theoretical Philosophy is the initial -- unfinished -- sketch of the dynamism of mind seeking truth as a good. I sketch several parallels and analogies between the doctrine of moral experience set out in Justification and the account of the intellect''s dynamism based on immediate certitude set out in (...) Theoretical Philosophy. Solov''ëv can thus be considered as a virtue epistemologist in the current meaning given to this description. I conclude by suggesting that Solov''ëv''s position on these questions does not easily cohere with the impersonalism he appears to defend in Theoretical Philosophy. (shrink)
The paper consists of brief literature review of fundamentals and ways of the Russian approach to the studying of the doctrine of love in Latin Patristic IV-V centuries. This topic is peripheral theme for the Russian science; however, it has some development. The literature review describes the most popular ideas and the reasons for their choice.
¿Cómo conceptualizar la temporalidad? ¿Qué analítica puede inteligir su carácter inefable? ¿Dónde reside la potencia heurística capaz de dar cuenta de la experimentación de su multiplicidad? Este artículo intentará poner en valor las herramientas elaboradas por la filosofía modal de V. Jankélévitch, a fines de contribuir a la tarea de arquitecturar una "episteme de la intuición" del tiempo presente. Si antes de Bergson la experiencia del tiempo había quedado ligada a la fijación de un concepto, Jankélévitch, proseguirá el trabajo de (...) su maestro, poniendo en foco el dominio disímil de "las maneras" en las que el tiempo se vivencia subjetivamente y se experimenta con-otros. Para ello, creará nociones capaces de indagar cualitativamente un dominio complejo, fugaz e irreversible, surcado por experiencias diversas, singulares, intransferibles. Así, la sutil elaboración efectuada por Jankélévitch en las nociones del "Yo-no-sé-qué" y el "Casi-nada", devendrá aquí la puerta de entrada a este mundo en movimiento, constituido por saberes que se producen siempre de modo fragmentario, "semi-gnosis" como caracterizará Jankélévitch, visto que atienden a una intelección "intuitiva" de la temporalidad, cuya capacidad heurística sobre nuestros modos de producción de la subjetividad sin duda puede sumar un aporte a las perspectivas de la filosofía contemporánea. How to conceptualize temporality? Which analytics can understand its ineffable character? Where does the heuristic strength capable of accounting an experimentation of its multiplicity lie? The aim of this article is to bring in value the tools developed by the modal philosophy of V. Jankélévitch, in order to contribute to the task of building an architecture for an "episteme of intuition" of present time. If before Bergson the experience of time had been linked to the setting of a concept, Jankélévitch will continue the work of his master, putting in focus the dissimilar domain of "ways" in which the time is subjectively lived and experienced with-others. To affront this challenge, he will propose notions capable to qualitatively inquire a complex domain, fugacious and irreversible, marked by diverse experiences, unique, non-transferable ones. Thus, the subtle elaboration made by Jankélévitch on the notions of "I-don't-know-what" and the "Almost-nothing", will become here the entrance gate to this moving world, constituted by a production of knowledge that always occurs in a fragmentary way, "semi-gnosis" as Jankélévitch's would characterize, as it serves to an "intuitive" intellection of temporality, whose heuristic capability on our modes of production of subjectivity can definitely contribute to the perspectives of the contemporary philosophy. (shrink)
From the 1890s on, the atheist philosopher F. Nietzsche exerted a profound and enduring impact on Russian religious, cultural, and social reality. The religious philosopher V.S. Solov'ëv perceived Nietzsche's thought as an actual threat to Russian religious consciousness and his own anthropological ideal of Divine Humanity. He was especially preoccupied with the idea of the Übermensch since sometwo decades before the Nietzschean Übermensch was popularized in Russia, Solov'ëv had already developed his own interpretation of the sverkhchelovek.
One of the most powerful tendencies of the World scientific thought development of XIX – the first half of XX century was analysing all sorts of knowledge, accumulated by mankind in the form of universal synthetic system combining science, religion and philosophy into the Universal Sphere of Knowledge that gives the humanity the possibility to achieve a new deeper level of understanding the reality. By the founder of the Classical Russian Systematic School of Philosophy (according to me – A.Sh.) V.S.Soloviev (...) - for the first time in history - the Idea of the Universal Sphere of Knowledge which is depicted by the Greek term Θεω-Σοφιαwas descriptively defined. The followers of V.S. Soloviev’s school in the middle of XIX – the beginning of XX century worked out many aspects of the Concept of Ontological Synthesis of dispersed Spheres of knowledge, among which the Philosophy is an important and homogeneous part of synthesis of Science and Theology. This Spheres of Knowledge look different and it was aggravated in the course of historically developed separation of their methods, spheres ofexperience and types of thinking. Nevertheless to find the new ways to reach the new level of knowledge for the mankind they must be concentrated on the investigation of the Absolute Elements of the World : TrulyExisting [Λογος] (suprasystematic Element) in its real manifestation. The main (or the basic) method of knowledge is the inner experience of mystic origin. The findings of Russian Philosophers are confirmed by the studies of scientific methods which made it possible to achieve great staggering discoveries and inventions which will for a long time remain mysterious for the majority of human beings. (shrink)
In this narrative analysis oftwo Soviet dissertations in philosophy Idiscuss the role of Solov'ëv as one of themajor characters in the Soviet academicnarration of Russian philosophy: I show how theauthors (Turenko and Spirov) cope with thenecessity of criticizing Solov'ëv from theMarxist position and protect him from Westernscholars as the latter attempted to reviseRussian philosophy. I also discuss the way inwhich this requirement both to criticize andprotect is represented in the dissertations inwhich the strong Marxist posture and loyalty tocommunist doctrine corresponded (...) to the authors'belief that Solov'ëv was a greatphilosopher who made mistakes, although hisphilosophy remains a part of Russia's culturalheritage. The main conclusion is that in spiteof their vision of the world as split into thecommunist and bourgeois camps, both authors tryto avoid straightforward Manichean assessmentsand, in 60s and 70s, were keen to find as manypositive elements in Solov'ëv's philosophyas possible. (shrink)
In this article I will present and analyze the concept of all-unity of the two most famous Russian philosophers – Vladimir Soloviev and Semyon Frank . As will be argued, the concept of all-unity is part of an old philosophical tradition. At the same time, it is an original idea of the Russian thought of the Silver Age.
The lecture of V. S. Solov'ev on "The Historical Tasks of Philosophy" [Istoricheskie dela filosofii] was given by the young privat-docent on November 20, 1880 at St. Petersburg University; the text of the lecture was published in the periodical Russkaia mysl' soon thereafter. The lecture prepared the way for two parallel courses: a course in metaphysics at the university and a course in the history of ancient philosophy in the Advanced Women's Courses of K. N. Bestuzhev-Riumin. It is clear from (...) the text of the lecture how important a role Solov'ev's simultaneous and mutually related pursuits in metaphysics, the history of philosophy, comparative mythology, and the history of religion played in his early works. (shrink)
In the history of Russian philosophy, V. S. Solovyov is known as one of the prominent spokesmen of theological idealism. Lenin more than once pointed to the need to combat the ideas of this philosopher . He quite properly regarded them as the theoretical foundation of the ideology of "liberal renegacy.".