The article argues that the oral history of philosophy (OHP) will not produce reliable results unless it develops effective methods of counteracting cognitive biases related to human memory. So far, this problem has not even been raised. I highlighted the main cognitive memory biases that affect the validity of the UIF: choice-supportive bias, hindsight bias, fundamental attribution error. Describing the nature of their detrimental effects on the interview, I suggested ways to counteract it: (1) multi-level verification of all actual data; (...) (2) checking of the interview's previous judgment; (3) mandatory data validation for the potential impact of nostalgia; (4) co-creation interviewing; (5) a sequence of questions that will problematize the possible impact of bias during the interview itself. As OHF is still a theoretically unspecified discipline, I have proposed a concept that includes (a) its definition, (b) its place among other historical and philosophical disciplines, (c) its main genres and their specificities; (d) the irreplaceability of its data for the history of philosophy as a science (the ability to engage the interviewer in an active non-self-reflection situation). Interviewer answers often cannot be obtained from traditional sources (articles, books, drafts, letters, margins, etc. ). In the end, I outlined five main arguments in favor of the broad involvement of students of the philosophical faculties in organizing and conducting interviews within the OHF. (shrink)

В книге прослежены разнообразные виды обманов, вплоть до парадоксально положительных, уточняется понимание терминов. Для специалистов и широкого круга читателей.

Marxism as a normative position is critical of liberalism. However, the problems of justice and alienation that Marxism draws attention to can be solved by liberalism without the implementation of a Marxist political project. The purpose of the article is to substantiate the thesis that Martha Nussbaum's capabilities approach (one of the versions of political liberalism) is a more inclusive and rational method of theorizing about the basic principles of justice than Marxism. By analyzing Elizabeth Anderson's theory of liberal egalitarianism (...) "democratic equality", I show that some of Marxist approaches that (1) do not deny the existence of justice and (2) are concerned with the problem of alienation, can apply the arsenal of the moral theory of political liberalism to solve these problems. I also criticize Rawls's and Nussbaum's theories of political liberalism for their procedural vagueness and non-inclusive theory of justice. I present an outline of my position, which I propose to call «extended political liberalism» (hereafter EPL). EPL is currently represented by two arguments: 1) the paideia argument and 2) the argument of the interdependence of the good and the right. The first allows talking about the actual implementation of basic rights and freedoms only when citizens are aware of them and have the opportunity to change their views regarding the personal conception of the good. This is impossible without qualitative basic education. Also, one of the central concepts of EPL is presented within the framework of Paideia's argument - the interpretation of the political conception of justice. Because of this concept, it makes sense to talk about the possibility of citizens' reflection on the reconciliation of the current political conception with the personal conception of the good. This can also be done through the analysis of other conceptions of the good. The second argument is a continuation of the first, appearing as a theoretical mechanism that allows supplementing the existing political conception in case of serious social changes. In conclusion, if we take into account the advantages of the capabilities approach and my criticism of its weaknesses, then a theoretical position will emerge that is quite acceptable to some representatives of Marxism. Moreover, the latter will not have to give up their basic beliefs. The peculiarity of my concept presented in this text is that it is not so much a critique of Marxism as an analysis of the basic normative judgments of political liberalism, with which some Marxists can agree. With this article, I also want to illustrate the strengths of such a concept and point to its prospects for further attempts to interpret the political conception by other normative positions. (shrink)

We report on rapid perceptual learning of intonation contour categories in adults and 9- to 11-year-old children. Intonation contours are temporally extended patterns, whose perception requires temporal integration and therefore poses significant working memory challenges. Both children and adults form relatively abstract representations of intonation contours: Previously encountered and novel exemplars are categorized together equally often, as long as distance from the prototype is controlled. However, age-related differences in categorization performance also exist. Given the same experience, adults form narrower categories (...) than children. In addition, adults pay more attention to the end of the contour, while children appear to pay equal attention to the beginning and the end. The age range we examine appears to capture the tail-end of the developmental trajectory for learning intonation contour categories: There is a continuous effect of age on category breadth within the child group, but the oldest children are adult-like. (shrink)

Vorwort - Die philosophischen Aspekte von Mark Aldanovs Werk.

In the 1990s, language acquisition researchers and theoretical linguists developed an interest in learning mechanisms, and learning theorists rediscovered the verbal learning tradition. Nonetheless, learning theory and language acquisition continued to develop largely independently, which has stymied progress in both fields. However, exciting progress is happening in applying learning theory to language, and, more recently, in using language learning data to advance domain‐general learning theory. These developments raise hopes for a bidirectional flow of information between the fields. The importance of (...) language data for learning theory and of learning theory for understanding language is briefly discussed. (shrink)

Journal Name: Cognitive Linguistics Issue: Ahead of print.

While much research has focused on the effects of ethical and unethical leadership, little is known about how followers come to perceive their leaders as ethical or unethical. In this article, we investigate the co-creation of ethical and unethical leadership perceptions. Specifically, we draw from emerging research on moral congruence in organizational behaviour and empirically investigate the role of congruence in leaders’ and followers’ moral foundations in followers’ perceptions of ethical and unethical leadership. By analysing objective congruence scores from 67 (...) leader–follower dyads by means of polynomial regression with surface response analysis, we find partial support for our theoretically derived predictions. Significant effects were revealed for the fairness, loyalty, and authority moral foundations but not for the care and sanctity moral foundations. We discuss theoretical and practical implications of these findings. (shrink)

Traditional approaches describe ethical decision-making of leaders as driven by conscious deliberation and analysis. Accordingly, existing approaches of ethically-oriented leader development usually focus on the promotion of deliberative ethical decision-making, based on normative knowledge and moral reasoning. Yet, a continually growing body of research indicates that a considerable part of moral functions involved in ethical decision-making is automatic and intuitive. In this article, we discuss the implications of this moral intuition approach for the domain of ethically-oriented leader development. Specifically, we (...) introduce a conceptual model and develop a set of theoretical propositions, suggesting that the moral intuition perspective significantly contributes to effective ethically-oriented leader development. The discussion examines theoretical implications and practical applications of the presented propositions and outlines directions for future research. (shrink)

Interview of Vsevolod Khoma, Kseniia Myroshnyk and Olha Simoroz with Yevhen Bystrytsky.

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 60 Heft: 2 Seiten: 267-281.

Zusammenfassung Dieser Beitrag widmet sich dem Zusammenhang zwischen dem deutschen Idealismus und Max Müllers Religionswissenschaft, die als erstes und maßgebendes religionswissenschaftliches Projekt betrachtet werden kann. Es wird aufgezeigt, dass die Entwicklung der Lehre Müllers erst durch Kants Kritizismus, Schleiermachers Gefühlsphilosophie und durch die idealistische Religionsphilosophie von F. Schelling und Chr. Weisse ermöglicht wurde. Es kann auch der Einfluss der Philosophie von J. Fries aufgespürt werden. Müllers Blick auf das religiöse Leben der Menschheit hat einen philosophischen Charakter und wird wesentlich durch (...) die Methodologie des deutschen Idealismus geprägt. Es gibt dennoch zwei Hauptunterschiede zwischen Müllers Religionswissenschaft und der früheren Religionsphilosophie. Zum einen benutzt Müller systematisch Originalquellen in östlichen Sprachen. Zum anderen geht Müller dadurch über die europäische Denktradition hinaus und versucht, in nichteuropäische Traditionen einzudringen und diese zu verstehen. Der deutsche Idealismus eben ermöglicht einen solchen bedeutenden Zug der Religionswissenschaft wie die Anerkennung der Diskrepanz zwischen dem, was in einem Gespräch über die Religion gesagt wird, und dem persönlichen Verhältnis des Gelehrten dazu. (shrink)

ZusammenfassungDer Beitrag ist dem Thema der Kontinuität zwischen Gefühls- und Erfahrungstheologie in der deutschsprachigen nachkantischen Denktradition auf der einen und der späteren Religionswissenschaft auf der anderen Seite gewidmet. Das Hauptaugenmerk liegt dabei auf methodischen Veränderungen, die das Studium der Religion so empirisch begründet und „unparteiisch“ wie möglich machen sollen. Die durch Kant präzisierte protestantische Aufmerksamkeit auf die religiöse Erlebensweise stimmte mit den im europäischen Denkraum immer einflussreicheren Wahrheitskriterien der Naturwissenschaften überein. Die Betrachtung der Erfahrung im historischen und gesellschaftlichen Kontext führte (...) zur Religionswissenschaft. Die Betrachtung der Erfahrung im Kontext der Entfaltung der individuellen Erlebnisse fand jedoch in der Religionspsychologie ihren Ausdruck. (shrink)

Interview of Vsevolod Khoma, Kseniia Myroshnyk and Olha Simoroz with Yevhen Bystrytsky.

Introduction. The article is focused on analyzing the aesthetic aspect of A. Kojève’s philosophy, the ability of his philosophy, from an aesthetic point of view, to clarify a number of key problems of the modern political and cultural environment. The purpose of the study is to determine the epistemological attitude of A. Kojève’s philosophy able to clarify the way in which his philosophy problematizes the current cultural and political reality. Methods. Hermeneutics, comparative analysis and deconstruction are used as research methods. (...) Comparative analysis allows us to demarcate A. Kojève’s own line of reasoning, in the context of aesthetic and epistemological theories, as well as Hegelian themes themselves. Hermeneutics is the central method in the work, since the philosophy of A. Kojeve requires interpretation as an aesthetic theory. Deconstruction, formalized to the status of a method according to P. de Man, allows us to detect inconsistencies, the principle of mutual problematization of Kojeve’s philosophy and the current political and epistemological agenda. Scientific novelty of the research. The standard way of interpreting the work of A. Kojève is to evaluate him as an interpreter of G. Hegel. The author analyzes some meaning of A. Kojève’s philosophy, separate from G. Hegel’s explanation of the text. The novelty lies not only in the fact that A. Kojève’s philosophy is defined as theorizing that goes beyond technical hermeneutics (clear presentation), but also as a specific representation of such theorizing as epistemological aesthetic theory. The latter is a rather rare interpretation of the philosophy of A. Kojeve. This allows us to expand the traditional assumption that post-Hegelian epistemesthetics is the property of an extremely limited number of authors (for example, B. Croce). Moreover, such an interpretation of A. Kojève’s theories is a new element in the emerging trend of considering political issues within the framework of epistemological aesthetics. Results. The specific mode of interpreting G. Hegel, which is carried out by A. Kojève, turns the philosophy of the former into a unique aesthetic project. In this project, the category of aesthetic experience comes to the foreground, indicating the empty, formal nature of any discourse. In this regard, any claim to knowledge of reality, to a correct idea of the subject is replaced by the idea of creating the subject of discourse. Consistent treatment of this idea is symptomatic of the philosophy of A. Kojève. This philosophy is a reflection of those historical changes that gave rise to the culture of “aesthetic rationality”: empty and formal. In A. Kojève’s philosophy, one can see how such a culture of the End of History is, contrary to Hegelian ideas, not the era of the struggle decline, but the era of its strange transformation, a symptom of increasing political violence. Conclusions. A. Kojève’s philosophy is considered not as a utopian political project, but as a problematization of the modern cultural and political sphere. The latter is understood as an indication of the inconsistency of ontological discourses of Truth, the discovery in the very essence of discursive practices of an empty, formal principle, and therefore primarily of interest to aesthetics. The modern era of the End of History and the end of the era of persuasive speech gives an idea of the main political paradox (at least for the philosophy of A. Kojève, and at most for the modern political environment). The era of disappointment in discourse should become an era of refusal to fight for discourses, but it becomes an era of maximizing violence, since it is in a situation of disappointment that discourses can only be supported by force. We move from unconvincing speech to convincing violence, but it is possible to understand the origins and specifics of this transition only by considering A. Kojève’s philosophy in the light of such a discipline as aesthetics. (shrink)

Review of Lipscomb, B. J. B. (2021). The Women Are Up to Something: How Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch Revolutionized Ethics. Oxford: Oxford University Press.

Ch. 1. Filosofskoe osmyslenie kulʹtury -- ch. 2. Problemy mnozhestvennosti kulʹtur.

When historians of the future come to study our times, rich in contradictions, revolutionary achievements, and possibilities, their attention will unquestionably be attracted by one phenomenon that is, at first view, totally paradoxical: if one is to believe the capitalist mass information media, the ruling circles of the imperialist countries, it appears, had no more urgent business than concern for "human rights.".

The author of the article addresses sadism as an ontological problem and analyses the primordial way of solving the problem of human existence in the works of the Marquis de Sade, citing similarities and differences. To substantiate his thesis, the author analyses the correlation between corporeality and the ontological place of libertines and victims, proving that the ontological status is located in the body. Through the consideration of sadism and masochism, the author shows the transition of sadism into masochism, the (...) transfusion of energy flows of pain and pleasure, which are constituted by the will to power. This transfusion became the basis for the formation of the superbody. The superbody is formed as a result of the union of true and semi-real bodies. Accordingly, the author compares the World Female with the sadistic macrocosm, primordial man with the character of the Marquis de Sade, to demonstrate the coincidences in primordial and sadistic types of thinking. The author concludes that it is important for the Sade's character to transcend any corporeality, and his cosmos is completely subordinated to Thanatos. (shrink)