The article is devoted to the problem of time in modern science, where in recent years there have been major changes related to the latest discoveries in the field of the foundations of quantum theory. The author refers to works of K.-F. von Weizsacker (which works are not well-known in Russian-speaking field). Weizsacker deploys a large-scale program of building modern physics, while starting (not only as a physicist, but also a professional philosopher) with questions of philosophical interpretation of postulates of (...) modern physics, especially quantum mechanics. His key thesis is that time in physics is fundamentally distinct, which represents the whole physics as an integral scientific discipline. Weizsacker comes from physical and philosophical reflections, that give a special value to his work. Analyzing the conclusions of theoretical physics, namely the issues of substantiation of statistical mechanics, thermodynamics, and, above all, quantum mechanics, Weizsacker comes to the key idea of the structure of time in the substantiation of physical theory. The author in this conclusion disagrees with the opinion of most modern physicists that time has a subjective character, and the modus of the past, present and future reflects its essential character. The allocation of the time structure requires special logic. Such a logic is temporal and quantum. Starting from temporal logic, introducing the concept of possibility and probability, he comes to the substantiation of quantum mechanics. Being modal logic, it is based on the concept of possibility and probability. Key concept for Weizsacker is a binary alternative (Uralternative), closely related to the principle of superposition in quantum mechanics. By introducing the concept of certain alternatives, essentially actualized alternatives, Weizsacker shows how one can get the theory of relativity with its space-time structure. Further, he shows that based on its structure, you can get the theory of relativity. The space-time structure in this case is secondary, relational, as understood by Leibniz, Mach, and Einstein. (shrink)

The relevance of the research is determined by rethinking of the role of Indian philosophy and yoga in the life of modern humans. The purpose is to identify the methodological function of the philosophy of yoga in understanding the thinking in the context of observational philosophy of A.M. Pyatigorsky. The study is based on four lectures that Pyatigorsky gave in London in 1994, and then revised and published in Riga in 2002. The lectures appeared in the book “Thinking and Observation. (...) Four Lectures on Observational Philosophy” (Riga, 2002). Naturally, this material is considered in the context of the philosophical work of Pyatigorsky (and M.K. Mamardashvili), as well as treatises on the philosophy of yoga and Western studies of Indian philosophy and yoga practices. The method used in this research is the interpretation of philosophical works of Pyatigorsky, as well as the fundamental texts of the Indian yoga tradition (The Yoga Sutras of Patanjali, Hatha Yoga Pradipika of Svatmarama), which contains analysis and reconstruction. Methodologically, the interpretation is in the scientific and humanitarian field, organic for Pyatigorsky, i.e. in the sphere of structural-semiotic and phenomenological ideas, the actual observational philosophy of thinking, as well as in the sense of psychological teachings of P.D. Uspensky and G.I. Gurdjieff, in which Pyatigorsky showed interest. At the same time, the author of the research is interested in the search for a new methodology adequate for studying texts and traditions of Indian philosophy and spiritual practices. The results of the study are expressed in the definition of the methodological role of yoga in observing the thinking of Pyatigorsky. The philosopher gives a fundamental characterization of yoga as the observation of thinking and distances himself from it, warning that his philosophy is not yoga. For him, yoga is a possible position in relation to which his own philosophy is determined. Pyatigorsky uses yoga in his concept instrumentally and methodologically, but without turning to it, observational philosophy would be impossible. Still, from the position of the author of the research, observational philosophy can be considered as a kind of jnana yoga. This reflection, which incorporates the phenomenology and philosophy of yoga (it could be called the “phenomenology of yoga”), represents an important moment in the history of thinking and self-awareness. (shrink)

The relevance of the article is due to the authors attempt to apply some of the philosophical concepts of F.M. Dostoevsky to the comprehension of contemporary sociocultural reality. The purpose of this study is to clarify the reasons for the historically unfriendly attitude of Europe towards Russia by analyzing the works of F.M. Dostoevsky dedicated to this problem. In the process of writing the article, the published Diaries of the writer were used; diary entries unpublished during the writer's life; philosophical (...) reflections contained in works of art, as well as applied modern scientific and popular science literature dedicated to the work of F.M. Dostoevsky. In the course of the analysis, it was found that the writer considered historical, confessional and moral reasons to be the main factors in the rejection of Russia by Europe, while he especially singled out disinterestedness incomprehensible to Europe as a characteristic of the Russian people. The authors draws attention to the fact that all the reasons for Europe's "remarkable dislike" for Russia, about which F.M. Dostoevsky, directly or indirectly associated with the Orthodox faith. Therefore, an attempt to actualize the worldview heritage of the great writer will certainly lead us to a dilemma: either to move from thoughts and words to actions, to religiously enlighten both ourselves and Europe; or to enclose our Orthodox heritage in a historical and cultural framework, eliminating the source of the reasons for our rejection by the European public, with all the ensuing consequences. (shrink)

This review is dedicated to a critical analysis of C. Rovelli’s book Helgoland: The Strange and Beautiful Story of Quantum Physics. The author presents the history of the emergence of quantum mechanics, primarily focusing on Heisenberg’s matrix formalism and the advent of the Schrodinger equation, in an engaging and lucid manner. For the Russian reader, the book is of additional interest as it examines the polemic between V.I. Lenin and A.A. Bogdanov surrounding the former’s work, Materialism and Empirio-criticism. Rovelli himself (...) aligns with Bogdanov’s position, which is connected to E. Mach’s relational philosophy. In his book, much like Mach, Rovelli rejects the mechanistic assumption of a reality based on objects moving in space and time. Building upon this relational approach, Rovelli unfolds his own radical framework for interpreting quantum theory. Furthermore, he espouses a position akin to Nāgārjuna’s concept of the “emptiness” (śūnyatā) of the intrinsic nature of things. The review also examines certain contradictions inherent in this approach from a physics perspective. (shrink)

With the widespread use of vaccines in research and clinical settings, there is an urgent need to standardize vaccine representation, integrate information across diverse vaccine types, and support computer-assisted reasoning. Accordingly, we have since 2007 developed the community-based Vaccine Ontology (VO), which aligns with the Basic Formal Ontology and adheres to OBO Foundry principles. VO models ontologically vaccines, vaccine components, vaccine immune responses, vaccine investigation studies and other vaccine-related topics. VO represents more than 10,000 vaccines targeting 289 infectious pathogens and (...) cancers in humans and over 30 nonhuman animal species. VO provides mappings to external resources such as RxNorm, CVX, FDA, and USDA. Various VO use cases exist. VO facilitates vaccine standardization in resources such as the VIOLIN vaccine database, ImmPort, and the Vaccine Adjuvant Compendium (VAC). Semantic queries can be made to query VO. VO has been shown to enhance experimental and clinical vaccine data analysis and vaccine literature mining. Overall, VO standardizes vaccine modeling and representation and greatly supports vaccine AI research in the Semantic Web era. (shrink)

The escape from the ‘Malthusian trap’ is shown to tend to generate in a rather systematic way quite serious political upheavals. Some demographic structural mechanisms that generate such upheavals have been analyzed, which has made it possible to develop a mathematical model of the respective processes. The forecast of political instability in Sub-Saharan African countries in 2015– 2050 produced on the basis of this model is presented.

The work is devoted to the analysis of the scientific and organizational activities of the German physicist Erich Schumann, who was one of the key curators of the German nuclear project on the part of the military. In historical publications, his activities in this post were assessed as extremely inefficient and unprofessional, which was attributed to one of the reasons for the failure of the German nuclear program. Recent publications made on the basis of new archival data allow us to (...) completely reconsider his role and the results of his activities within the framework of the German Nuclear Project. (shrink)

Modern physics asks: how do the objects exist? This kind of question inevitably touches upon philosophy; to be precise, it involves metaphysics that traditionally deals with these problems. There are grounds to assume that a quantum object in a certain sense does not exist until it is registered. Thus, one of the conclusions says, “Photon is a photon if it is a registered photon”. This is a paraphrase of well-known Wheeler’s words about the essence of quantum phenomenon. These effects cannot (...) be understood if we come from the assumption that all existing (‘real’) and quantum objects in particular, is only being of the actual. To explain quantum mechanics phenomena we need to realize that there exists another modus of being. Quantum mechanics refers to some sort oftranscendence. Such conclusion is based not only on the analysis of the testing of Aspeckt’s experiments. The whole structure of quantum mechanics confirms it. The revision of the New European paradigm leads to the return of such conception of existence that brings us to the traditional metaphysical understanding of the being and implies its study on several levels of existence. The conclusion of this kind leads to a serious correction of the philosophical model of the world built by modern natural science. (shrink)

Resolution Matrix Semantics (RMS) introduces the alternative truth-value-based framework for modal logic, providing a substantive alternative to Kripke’s relational semantics of possible worlds. Drawing inspiration from Y. Ivlev’s substantive semantics, RMS utilizes a 4-valued structure—necessary truth (tn), contingent truth (tc), contingent false (fc), and necessary false (fn)—augmented by indeterminate values (t, f, t/f) to define modal systems Km, KDm, KTm, S4m, and S5m, analogous to Kripke’s K, KD, T, S4, and S5. By directly assigning determined and indeterminate truth values via (...) an interpretation function, RMS validates formulas without relying on accessibility relations, as demonstrated through soundness and completeness proofs and a tailored tableau method. The framework’s versatility extends to applications in deontic logic, artificial intelligence, and quantum computing, enabling context-dependent reasoning with computational efficiency. RMS thus bridges philosophical logic and practical domains, offering a truth-centric perspective on modal reasoning’s complexities. (shrink)

The paper explores consciousness as a projection of an "unmanifest world"—a primordial medium of "all and nothing"—onto human perception, drawing on Buddhist philosophy, Plato’s allegory of the cave, and contemporary science. Inspired by Nāgārjuna’s śūnyatā, Yogācāra’s vijñāna, and Plato’s depiction of shadows as perceived reality, it posits that neurons filter this indeterminate potential into a perceived reality of objects, time, and dualities, rendering the world an illusion (māyā) with conditional legitimacy (saṃvṛti-satya). Neuroscience supports this, revealing perception as an active neural (...) construct, while quantum mechanics and Hoffman’s interface theory suggest a deeper, unmanifest substrate. The paper speculates on constructing consciousness as a modular system, leveraging bioengineering (e.g., CRISPR, organoids), neurotechnology (e.g., BCIs, artificial neurons), and quantum engineering to perceive alternate realities—novel objects, altered time, multidimensionality. As understanding consciousness as a complex interference grid advances, its construction may become routine, potentially democratizing the creation of conscious entities and reshaping societal views on the self, aligning with Buddhist notions of emptiness and interconnectedness. Critical reflections contrast materialist reductions with panpsychist possibilities, questioning whether such engineering accesses the unmanifest or crafts new illusions. Bridging metaphysics, science, and technology, this synthesis envisions humans as architects of perception, illuminating consciousness’s paradoxical nature: a shadow that both "is and is not," uniting ancient wisdom with future potential. (shrink)

In this article, I present a sociological approach to the problem of meaningful work that dwells on its broad social and cultural sources, as opposed to the focus on subjective and organizational factors currently prevailing in the field. Specifically, I consider two sociological perspectives, those of community and autonomy, as important conceptual tools for understanding the ambivalent character of modern culture in providing individuals with a sense of meaningfulness of their activities. I also review some of the existing research on (...) meaningful work and interpret it through this conceptual distinction, both to show the latter’s relevance for the field and to identify the gaps it might help fill. As a result, based on the sociological perspectives, I propose a general conceptual model and discuss five directions to further advance the theoretical comprehension of meaningful work, and I suggest some implications of these perspectives for normative business ethics. (shrink)

The construct of moral intensity, proposed by Jones (1991), was used to predict the extent to which individuals were able to recognize moral issues. We tested for the effects of the six dimensions of moral intensity: social consensus, proximity, concentration of effect, probability of effect, temporal immediacy and magnitude of consequences. A scenario-based study, conducted among business individuals in Singapore, revealed that social consensus and magnitude of consequences influenced the recognition of moral issues. The study provided evidence for the effects (...) of temporal immediacy. There was marginal support for the impact of proximity and probability of effect but no evidence that concentration of effect influenced recognition of moral issues. The paper concludes with a discussion of the implications of these results for researchers and organisational practitioners. (shrink)

There are very significant conceptual links between theories of social macroevolution and theories of the World System development. It is shown that the growth of the World System complexity and integrity can be traced through a system of phase transitions of macroevolution. The first set of phase transition is connected with the agrarian, industrial, and information-scientific revolutions (that are interpreted as changes of “production principles”). The second set consists of phase transitions within one production principle. These phase transitions are analyzed (...) on the basis of the World System urbanization dynamics, but they can be traced with respect to the other (cultural, economic, technological, demographic, political, etc.) dimensions of the World System development. (shrink)

This article develops the philosophical foundation of the hypothesis of local causality, according to which physical reality emerges as a cognitive projection onto the structure of Ekza — the first stably distinguishable boundary made possible by the transontological condition called Apophaton. It is argued that space, the observer, matter, and even physical laws are not fundamental, but arise as forms of stable distinguishability. The hypothesis is interpreted as the basis for an Ultimate Theory — a framework that not only describes (...) physical structures, but also articulates the very conditions of possibility for knowledge and distinction. The paper explores the philosophical implications of this position, including the emergence of freedom, the limits of thought, and the apophatic form of theoretical completeness. (shrink)

This paper explores the rhetorical strategies and performative roles of Russian pro-war intellectuals during three critical moments in the ongoing conflict with Ukraine: the February 2022 invasion, the September 2022 partial mobilization, and the June 2023 Wagner mutiny. Focusing on Alexander Dugin and Yegor Kholmogorov, the study examines how these figures used Telegram, a media platform playing an important role in Russian public discourse, as a space for ideological labor, intellectual self-presentation, and audience engagement. Drawing from over 20,000 posts across (...) both figures’ channels, the analysis tracks shifts in tone, thematic emphasis, philosophical reference, and calls to action, revealing divergent modes of wartime intellectual performance. Dugin projects metaphysical gravitas and symbolic permanence, treating Telegram as a stage for spiritualized abstraction, while Kholmogorov adopts a polemical, moralizing tone aimed at disciplining public sentiment and amplifying state narratives. Through computational text analysis and close reading, the paper argues that Telegram functions not simply as a communications tool but as a dynamic media ecology in which intellectuals recalibrate authority in real time. Rather than offering coherent ideological frameworks, both thinkers engage in rituals of alignment, signaling loyalty, stability, or moral urgency in response to evolving crises. The study contributes to research on Russian nationalist discourse, intellectual performance in authoritarian regimes, and the role of digital media in shaping political meaning. By foregrounding Telegram as an intellectual habitat, it offers a new lens for understanding how conservative thinkers navigate visibility, legitimacy, and crisis in contemporary Russia. (shrink)

This book aims to inscribe the prominent Soviet semiologist Yurii Lotman into the analysis of political forms and components of power as seen from the context of various Russian-European encounters.

A significant discrepancy in Wittgenstein's studies is whether Philosophical Investigations contains any trace of positive philosophy, notwithstanding the author's apparent anti-theoretic position. This study argues that the so-called ‘Chapter on philosophy’ in the Investigations §§89–133 contains negative and positive vocabulary and the use of various voices through which Wittgenstein employs his primary method of language-games, thus providing a surveyable understanding of several philosophical concepts, such as knowledge and time. His positive philosophy aims to reorient our attention from understanding the theories (...) on these concepts to understanding the concepts themselves, regardless of any theorisation. (shrink)

Andrey Tashchian | : Chez saint Augustin le numerus sert de principe ontologique de la beauté finie en révélant l’ascension métaphysique du sensible vers l’intelligible. De plus, se divisant en sphères objective et subjective, le numerus s’avère être une totalité, « l’idée ». Toutefois, comme une forme de la culture antique, ce concept n’est pas connu comme une contradiction réelle, et ainsi les numeri éternels ne sont pas postulés comme un processus où la subjectivité finie, le moi, deviendrait nécessaire (...) pour la substance infinie. Donc, dans la doctrine de saint Augustin, l’essence de la science de la musique n’a pas la valeur de l’activité humaine consciente de soi. | : In St. Augustine’s doctrine of rhythm numerus manifests the metaphysical ascent from sensuousness to rationality and is the ontological root of finite beauty. Moreover, numerus is differentiated into the objective and subjective spheres, proving to be a totality, the “idea.” Meanwhile, as a formation of antique culture, this concept is not known as a real contradiction, and thereby eternal numeri are not posited as a process in which finite subjectivity, I would be a necessity for the infinite substance. So, in St. Augustine’s doctrine the essence of the science of music has not the value of man’s self-conscious activity. (shrink)

In _Proslogion_, Anselm claims that understanding God as “something beyond which a greater nothing can be thought” refers to God’s existence in the mind and facilitates our understanding of God existing also in reality. The argument is epistemological and not ontological since its conclusion is our understanding of God’s existence, not a proof or demonstration that God exists. However, I argue that Anselm’s notion of existence in the mind invokes mentalism, a claim that meaning is housed in the mind and (...) semantic rules are contained within linguistic expression itself. Wittgenstein argued that mentalism is a mistaken conflation of linguistic understanding with ostensive reference to one’s private sensations. Instead, all linguistic understanding depends on the public use of rules operating within a specific semantic context. If mentalism is false, then the concept of existence in the mind alone is a shallow metaphysical idea, rendering the rest of the argument invalid. (shrink)

This paper explores the philosophical implications of Resolution Matrix Semantics (RMS) as an alternative foundation for modal logic. Unlike traditional Kripkean models, which interpret modality through relations between multiple possible worlds governed by classical logic, RMS treats indeterminate truth values as fundamental, operating within a single world. RMS introduces "blinking" truth assignments and sub-interpretations to resolve uncertainty, capturing the inherently poly-logical nature of human thought. Drawing a parallel to quantum physics, we argue that Kripke models resemble Everett’s Many-Worlds interpretation, while (...) RMS aligns with the Copenhagen interpretation’s emphasis on intrinsic uncertainty. RMS offers a new view of modal reasoning—not as a proliferation of worlds, but as a diversification of perspectives within one world. The framework’s philosophical significance is examined through connections to poly-logic thinking, quantum cognitive models, and potential applications in artificial intelligence and parallel computing. RMS ultimately provides a dynamic, pluralistic model for rationality that better reflects the complexity of human cognition and decision-making under uncertainty. (shrink)

This article considers the history of Soviet Spinoza studies after World War II. V.V. Sokolov, editor of the last Soviet publication of Spinoza’s works, regards him as a metaphysician, at times rising to dialectics, and a pantheist rising to materialism. E.V. Ilyenkov, Ya. A. Milner and B.G. Kuznetsov offer a radically different interpretation of Spinoza, as our advanced contemporary. The article provides a critical analysis of the concept of man as a “thinking body,” which Ilyenkov mistakenly ascribes to Spinoza and (...) then corrects on behalf of Marx. Kuznetsov, in his own words, performs a “neo-Spinozist analysis of science.” He is looking for equivalents of Spinoza’s concepts in modern physics, starting with the “physically meaningful” concept of being. Milner wrote a new Ethics, based on the concept of “free necessity” as a social duty consciously performed by the individual. (shrink)

Despite the declarations about the possibility of rationalities that are alternative to Western European, despite the reasoning about philosophical multipolarity, the multiplicity of ways of thinking, etc., nowadays, the Western European paradigm of rationality (and concepts that corresponds to it), which is derived from Hellenic thought, continues to claim the status of ideological neutrality and transcend any intercivilizational differences. The Western European rationality in all its diversity is now acting as rationality as such. The indispensability of the reference to the (...) Greek conceptual apparatus in contemporary philosophizing manifests itself most openly in the form of comparativism. Thus, there is the focus on carrying out explicit parallels between, on the one hand, the studied non-European intellectual phenomena and, on the other hand, their supposed European counterparts. An example of the cross-cultural and methodologically sound research of the problems of rationality is an analysis of the Dao through the prism of the Logos. The statement of the uniqueness of the Greek Logos does not imply the prohibition of the existence of its original counterparts in the so-called “non-Western” civilizations with an ancient and distinctive culture. The assumption of the existence of their own analogues of the Logos and rationality in various non-European civilizations presumes the most interesting question about the pluralism of rationalities – the question about the existence of rationalities in the past that could be considered as an alternative to the now prevailing Western European standard of rationality. (shrink)

The paper introduces “good bad theory” as a conceptual framework for understanding artificial intelligence’s potential in social theory development, focusing specifically on the formalization of human emotions through mathematical models and algorithms. It defines ‘good bad theories’ as theoretical constructions that are sound (‘good’) in mathematical accuracy and computational performance, while failing (‘bad’) to capture essential phenomenological and contextual aspects of human behavior in society. These theories are ‘good’ from a technical standpoint - precise, testable, and algorithmically implementable, yet ‘bad’ (...) from a social sciences perspective because they reduce the complexity of human social life to simplistic mathematical relationships. The paper exercises both quantitative and qualitative analysis. Through a quantitative review of publications – papers in top journals and conference proceedings – in sociology and computer science, the authors identify patterns of interest in emotion analysis across both disciplines. The paper employs comparative case study methodology to examine two prominent examples of “good bad theories” from different disciplinary domains. The first is Randall Collins’ interaction ritual theory, which formalizes the emotional dynamics of social interaction in the ‘emotional utilitarianism’ framework. The second is Stuart Russell’s game-theoretic approach to human-AI interaction. The authors argue that the “good bad theory” problem in emotion modeling represents a structural feature of AI applications in social science, where mathematical formalization requirements inherently conflict with the phenomenological, contextual, and interpretive dimensions of human emotional experience that social theory recognizes as central to understanding social reality. (shrink)

Context: Linguists and philosophers, as well as psychologists, have not yet offered a coherent explanation of the logic behind the intricate grammar of counterfactuals, the meaning of irreality and….

The starting point of my study is Kant’s remark to the effect that Garve in his treatise on the connection between morality and politics presents arguments in defence of unjust principles. Recognition of these principles is, according to Kant, an inadvisable concession to those who are inclined to abuse it. I interpret this judgement by making a detailed comparison of the texts of the two treatises. I demonstrate that Garve’s work is an eclectic attempt to combine in one concept the (...) lessons of historical experience with the ideas drawn from British empiricism and German rationalism. These ideas were criticised by Kant in his “critical” period. There is a consensus among researchers that Garve condoned the expansionist policy of Frederick II of Prussia, totally denied that legality in international relations was possible and in general deserved the reputation of an conservative. From that point of view the key values for Garve were the security and well-being of the state. I offer an alternative interpretation of Garve’s position because I believe that the value of political stability plays an important role in it. Such an interpretation makes it possible to treat Garve’s narrative as it was assessed by Kant, i.e. as a concession to the common principles of political practice as a result of a failure to find the guiding theory. My study has established that the role of Garve’s work in the writing of Kant’s treatise Toward Perpetual Peace was more significant than Kant’s own words suggest. Besides, I show that it was under Garve’s influence that Kant turned to the problem of excessive complexity of the principles involved in the search for concrete political decisions. Garve obviously laments this complexity and yet makes these principles still more complex. Kant offers a simpler solution of the problem on the basis of his theory of morals and right. (shrink)

This edited collection of original research represents the first substantial English-language overview of the current in late Soviet philosophy known as the 'activity approach'.

This article seeks to introduce Alasdair MacIntyre’s conception of virtue ethics into the sociology of morality as a redeveloping field of enquiry, focusing on the ways it could advance the sociological understanding of moral life. I argue that the virtue perspective, particularly in MacIntyre’s version, allows for conceptualizing morality as a personally and socially continuous and coherent phenomenon essentially linked to the idea of the good, which implies a more integrated picture compared to those derived from cognitive and behavioral science. (...) More specifically, I discuss several areas where MacIntyre’s ideas could be of value to the sociology of morality, including the application of the notion of human telos, its link to the sociological concepts of moral identity and character, and the social and cultural dimensions of virtue concepts. I conclude by summarizing the main features of a MacIntyrean framework for the sociology of morality, suggesting how his concepts of telos, practices, and traditions could be implemented and further advanced within the field. (shrink)

The relation between Kant’s philosophy and the “philosophy of balance” as it is described in the report Come on! Capitalism, Short-termism, Population and the Destruction of the Planet, delivered to the Club of Rome in 2018, requires some analysis. The authors of the report consider Kant to be a philosopher of European Enlightenment which laid the foundations of the modern world, but also proved to be the source of global problems. The report characterises the philosophy of the Enlightenment as lop-sided (...) rationalism which dismisses everything that does not possess desirable properties. In exchange, the authors offer a philosophy of balance, described in several points as the balance between conflicting values. The overarching problem of the philosophy of balance is the restraining of egoism. For this reason I first examine the relationship between duty and human inclinations in Kant’s ethics. I then demonstrate that the topic of political forecasts and the recommendations which Kant prescribes both in his philosophy of history and in his reflections on politics, right and justice, essentially boils down to three points of the philosophy of balance: the balance between development and justice (Kantian republicanism), between the speed and stability of development (external policy, the Kantian peace project), and between the short-term and long-term perspectives (reform policy). I then touch upon the problem of the implementation of Kantian principles in politics in the light of the reception of Kant in the modern theories of social conflicts, the communication theory of J. Habermas and the justice theory of J. Rawls. The overall conclusion is that Kant’s philosophy is not a philosophy of exclusion, capitalist values and utilitarianism and is not their ideological basis. (shrink)

There are certain grounds for asserting that the fifth generation of revolution theories is being formed in the 21st century. The main distinguishing features of the new generation of theories of revolution seem to be the reliance on global databases of revolutionary events, the widespread use of modern methods of quantitative analysis, and the fundamental idea that armed and unarmed revolutionary events are characterized by fundamentally different factors, structure and consequences. At the same time, revolutions / maximalist campaigns are understood (...) as “series of observable, continuous, targeted mass tactics pursuing fundamental changes in the political order: regime change or national self-determination” (E. Chenoweth). This article opens a series of reviews of the main concrete results obtained within the research of this generation, which opens with an analysis of the economic factors of revolutionary destabilization identified within the framework of this approach. Quantitative cross-national studies of the economic factors of revolutionary destabilization carried out to date (which we refer to as the fifth generation of studies of revolutions) show that the same economic factors can have very different effects on the likelihood of the outbreak of armed uprisings, on the one hand, and unarmed revolutionary actions, on the other. These studies show that the likelihood of unarmed revolutionary uprisings is higher in middle income countries without oil revenues, against the backdrop of rapidly rising food prices (whereas both recession and economic recovery can provoke such uprisings). On the other hand, armed uprisings are most likely in the poorest raw-material-based economies against the backdrop of an economic downturn and falling investment in fixed assets. (shrink)

In this article we investigate the complexity of isomorphisms between scattered linear orders of constructive ranks. We give the general upper bound and prove that this bound is sharp. Also, we construct examples showing that the categoricity level of a given scattered linear order can be an arbitrary ordinal from 3 to the upper bound, except for the case when the ordinal is the successor of a limit ordinal. The existence question of the scattered linear orders whose categoricity level equals (...) the successor of a limit ordinal is still open. (shrink)

Evgenii Tsurkan identifies three models of scientific communication – namely, the deficit, dialogue, and participation models – which represent a traditional framework for understanding the interaction between fundamental science and society at a high level of abstraction. At this level, two distinct types of knowledge are delineated: that generated by academic science and that embodied in techno-science. I argue that by employing a modified version of phenomenological analysis – one focused on a specific phenomenon, such as everyday practices in the (...) field of artificial intelligence – a third possible mode of communication can be identified. (shrink)

Authors base their study upon research materials of the gamer communities, analyze the risks of deconstruction of ethnic, religious and gender identity for modern Russian society. The phenomenon of virtual identity is considered as a part of philosophical - anthropological paradigm, taking into account the current social context and possible prospects. Using the methodological principles of E. Husserl’s phenomenological reduction, as well as P. Berger and T. Luckmann’s social constructionalism, and P. Bourdieu’s theory of social field they describe the mechanisms (...) of construction of social reality by representatives of the community of gamers, who act as agents of habitualization of a new type of social space - virtual reality. After analyzing the typical frameworks of interpersonal and intragroup interaction in the form of interviews, the authors came to the conclusion that “traditional” types of self-identification through attribution with an ethnic or religious group lose in the studied environment not only their relevance, but also the function of maintaining the “I-structure”. At the same time, the ontology of the game often actualizes virtual masculinity in a hypertrophied form, which can hide its compensatory nature. Thus, the phenomenon of virtual personality is becoming more and more widespread and “real”. The gamer community in this case is just one of the most striking examples of such social transformations. At the same time, the extinction of traditional identities combined with the internalization of latent narratives, embedded in the plots of most games by their developers increase the risks of erosion of such a complex socio-cultural space as modern Russian society. (shrink)

Physical systems without time and dynamics have been considered. The principle of how to construct spacetime in a physical system without time and dynamics has been proposed. It has been found what can be objects in such a spacetime, and what can be an interaction between such objects. Within the framework of the considered class of systems, answers to the following problems of philosophy and physics have been found: the nature of consciousness and the connection of body and consciousness (mind-body (...) problem), the nature of time, the anthropic principle and the problem of fine-tuning the universe, the effectiveness of mathematics in describing physical phenomena, the limits of knowledge. There are a number of indications that our Universe is not based on one of the systems of the class considered. The considered class of systems makes it possible to find answers to questions that cannot be answered for our Universe. This shows that it is fundamentally possible to find answers to these questions for our Universe as well. (shrink)

Mirhail Lifshits the soviet friend and comrade-in-arms of Georg Lukacs has for a long time been a neglected figure, remembered in the west mainly for his work The philosophy of art of Karl Marks.

The latest book by Russian philosopher Sergey Mareev consists of two parts: recollections of his teacher Evald Ilyenkov, and reflections on some of the key themes of Ilyenkov’s philosophical heritage. The author traces several polemical lines related to the problem of the ideal, dialectics of the abstract and the concrete, the principle of historicism, as well as Ilyenkov’s interpretation of Spinoza and Hegel.

Structures without time and dynamics are considered. The principle is proposed how to build space-time in a structure without time and dynamics. It is found what can be objects in such a space-time, and what can be an interaction between such objects.Within the framework of the considered class of structures, answers were found to the following problems of philosophy and physics: the nature of consciousness and the connection between the body and consciousness (mind-body problem), nature of time, anthropic principle and (...) the problem of fine-tuning the universe, the effectiveness of mathematics in describing physical phenomena, limits of knowledge.The considered class of structures makes it possible to find answers to questions that cannot be answered for our Universe. This shows the fundamental possibility of finding answers to these questions for our Universe as well. (shrink)

Philosophy part of theory of emergent space-time-matter is discussed. It was shown that anthropic principle is direct consequence of emergent time. It was shown that consciousness is epiphenomenon, but it is more fundamental than matter.

The construction of space-time in a physical system without time and dynamics is considered. It is shown that the anthropic principle and causality principle inevitably arise in models without time and dynamics. It is shown that for any physical model based on a system without time and dynamics, the anthropic principle is a scientific principle and, in principle, can be falsified. It is shown that, in principle, there is the possibility of experimental verification of what is true - realism or (...) idealism. (shrink)

In this article we examine the main fragments of Thomas Aquinas regarding beauty. Our approach allows us to acquire the repertoire of definitions of beauty that are found in his commentaries and thought. Thus our scope is reconstruct at the theory of beauty that is implicit in Thomas Aquinas.

The paper is aimed at providing general outlines of the more than two-century history of the theory of moral sanctions. It rests on a thesis about unity of all disciplines studying morality. The aim of the paper has been achieved trough an analysis of how some basic concepts were borrowed and basic ideas were transformed. The first tradition links moral sanctions with public condemnation. Some of its adherents simply identified public condemnation with moral sanction. This opinion prevailed until the middle (...) of the XXth century. Later it was suggested that a sanction becomes genuinely moral only when a transgressor herself is sensitive to condemnation because she recognizes that she deserves it and feels shame, guilt or remorse. It means that an external side of the sanction has to be complemented by an internal one. The first tradition presupposes a deep and thorough analysis of an external side of the moral sanction, i.e. various forms of sanctioning behavior (avoidance, censure, denunciation, reproach, scolding etc.) The second tradition was initiated by J.S. Mill and H. Sidgwick, it includes among moral sanctions the very negative emotions of self-appraisal. For adherents of this tradition, model and most important moral sanctions are internal: guilt and remorse. Characteristics of internal (autonomous) and external (heteronomous) sanctions were established in the XXth century anthropology. Later this distinction became current in the contemporary ethics. (shrink)

The Critique of Practical Reason is traditionally regarded as one of Kant’s central works on practical philosophy. Its structural and stylistic parallels with the Critique of Pure Reason sustain one’s conviction about its fundamental systematic relevance in Kant’s ethics. Nevertheless, the compositional sketch of the system of critical philosophy in the first Critique does not presume any separate critique of reason in its practical use. This inspires to investigate the question of the sense and aim of the critique of practical (...) reason in Kant’s main works of the 1780s. Such an investigation discovers, that the concept of such a critique emerges in Kant’s Groundwork for the Metaphysics of Morals, which intends to find and to establish the supreme principle of pure morals, to supply its full-value deduction and insofar to present a sufficient introduction to the system of moral metaphysics. It is for the purpose of such a deduction, which demonstrates the normative validity and truth of categorical imperatives, that Kant considers a transition to a critique of practical reason necessary. And yet this transition as well as this critique are presumed to take place within the subject field of the Groundwork itself: the main features of the practical critique of reason as described in the Groundwork III are, according to Kant, sufficient for the purpose of justification of critical morality. If, however, the deduction of the moral law given in Groundwork III should fail, no possible future “progress of metaphysics” could compensate this failure, - because this deduction occurs at the «extreme boundary of all practical philosophy”, beyond which lies the realm of moral faith. Kant scholars consider the concepts of the “fact of pure reason” and the doctrine of the highest derivative good as crucial innovations of the second “Critique”. There are however reasons enough to dispute the question as to whether both doctrines really make for an innovation - and for an advance. (shrink)

The paper considers the philosophical component of the approach to the time as an emergent phenomenon absent at the fundamental level. The anthropic principle is shown as arising from the time emergence. Consciousness is shown as an epiphenomenon in such a model, although it is more fundamental than matter in this case. An answer to the question about the prime cause is suggested.

[Original Title: "Dobras entre corpo e mapa na Transamazônica paraense"] The Transamazon Highway (BR-230) in Pará has had its image frozen for decades: a muddy road, stalled vehicles or tractors felling a people-empty forest, opening Amazonian space to a project of authoritarian modernization. This image is reproduced and reproductive in geography education through discourses that impose the regional scale as totalizing and explanatory, at the expense of place-ed [lugarizadas] scales in the field. The result of this dynamic is not merely (...) a distance between what is lived as phenomenon and what is learned as concept; it moves toward the reproducibility of an (in)existence of the creative potency of vicinal roads — places of geographical construction — and against mappings that, from within, might force a rethinking of the unshakeable foundations of frozen images, generalist maps, and their standardizing projections, scales, and symbology. To this end, we conducted — together with students and teachers from two vicinal schools in the municipality of Pacajá (PA), from early 2016 to 2019 — a series of mental maps: that is, attempts to provoke the body in the map and the map in the body within a limit-situation [situação-limite] of existence. This bodily engagement in the attempt to think the vicinal road as place-in-institution — and from there, as a situated opening to the world — is what gives meaning to geocartography. We conclude: (a) the emergence of a subjective sense that does not separate the emotional from the symbolic in the making of maps; (b) the bodily engagement and situated gaze of teachers and students does not hold merely the value of a totalizable example, but of an opening to the new, insofar as they produce a symbology that reveals the need to build a dialogical bridge between what is lived in the vicinal road and the world that thematizes it in an (in)existed manner. (shrink)