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The article deals with the epistemological views of Petro Semenovych Avsenev (1810-1852), a representative of Kyiv academic philosophy, in the light of his psychological experiments. The attention is payed to the fact that in the basis of the scientist’s anthropological and cognitive-theoretic studies lies a complex set of ideas of German idealism, Christianized Platonism and Orthodox-dogmatic teachings about the soul.
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In this article, I present and explain the position about the ontological status of the one universal intellect, defended by Siger of Brabant, a Parisian philosopher of the thirteenth century. I’m concerned here not only with the reconstruction of the extraordinary affirmation of the existence of only one rational substance which is responsible for the intellectual activity of every human being, but also with the investigation of the epistemic status which Siger ascribes to the theory under question. Finally, we will conclude that the hypothesis of the one intellect is not intended by Siger as a true theory, but only as an interpretation of some philosophical problems in Aristotle’s noethics.
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“Действительная стабилизация планеты Земля придет тогда, когда арену займут люди, ... переставшие мерить себя критериями успеха. ... Здесь нас и в самом деле ожидает новый человек, отложивший в сторону заповеди и обольщения модерна. Но сформировать человека этого типа можно только в “русской школе” — в духовной традиции, которая умела дарить человеку достоинство помимо каких бы то ни было намеков на его будущий экономический и социальный успех. Русская духовная традиция по сей день остается единственной светской альтернативой достижительной морали, на одной стороне плодящей хищников, на другой - самоистязательных мазохистов”. [...]
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Instead of a short abstract, please refer to the PDF-files of the introduction to the book, its table of content and the sample-PDF. We hope you will get through these files a more comprehensive impression about the book than would be provided by just a few lines of an abstract/summary.
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The proposed text is a lecture given by the famous representative of the neo-Kantian movement Leonard Nelson at a student conference in Aarau, Switzerland, in 1922. It was found in the archives of Tzeko Torbov’s family, translated into Bulgarian in 1950 by Valentina Topuzova-Torbova. The purpose of Leonard Nelson’s talk was to point out the significance of Kant’s autonomous ethics in the post-war world.
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The article summarizes the memoirs of Professor I. V. Sibiryakov about his many years of communication with V. S. Memetov, the professor of Ivanovo State University. Particular attention is paid to the work of conferences devoted to the phenomenon of domestic intelligentsia, which were organized by V. S. Memetov and allowed to create a strong scientific school of intellectual scientists, disputes about the past and future of the Russian intelligentsia, the publication of the journal “Intelligentsia and the World”. The surprising personal and business qualities of Professor V. S. Memetov, his unique organizational skills are noted. The memoirs will be interesting to those researchers who study the problems of social and cultural history, as well as the history of everyday life.
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This modern translation of all the surviving literary compositions ascribed to Liudprand, the bishop of Cremona from 962 to 972, offers unrivaled insight into society and culture in western Europe during the "iron century". Since Liudprand enjoyed the favor of the Saxon Roman emperor Otto the Great, and traveled to Constantinople more than once on official business, his narratives also reveal European attitudes toward the Byzantine Empire and the culture of its refined capital city. No other tenth-century writer had such privileged access to the high spheres of power, or such acerbic wit and willingness to articulate critiques of the doings of powerful people. Liudprand's historical texts (the Antapodosis on European events in the first half of the 900s, and his Historia Ottonison the rise to power of Otto the Great) provide a unique view of the recent past against a genuinely European backdrop, unusual in a time of localized cultural horizons. Liudprand's famous satirical description of his misadventures as Ottonian legate at the Byzantine court in 968 is a vital source of information on Byzantine ritual and diplomatic process, as well as a classic of medieval intercultural encounter. Readers interested in medieval European culture, the history of diplomacy, Italian and German medieval history, and the history of Byzantium will find this collection of translated texts rewarding. A full introduction and extensive notes help readers to place Liudprand's writings in context.
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This paper presents an analysis of the traditional approaches to understanding the foundations of truth (either in the consciousness or outer world) based on the philosophy of R. Descartes and G. Ryle. The categories of reality and actuality are introduced. It is concluded that they coexist in a human being. A hypothesis of free will as an unconscious desire of humans to overcome the overpowering nature of outer actuality in order to gain a foothold in the conscious reality is suggested.
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The article presents a case for the thesis that everyday linguistic ascriptions of justification depend, among other conditions, upon epistemic norms about the way in which the agent has set the scope of relevant reasons and evidence for the belief. These norms, it is argued, and not criteria for the possession of evidence, determine whether a belief is properly justified in various cases when the agent has missed some relevant and possessed by her evidence. Unlike psychological retrievability, the skill of determining the relevance permits the imposition of rational conditions. Internalist approaches to justification do not explicitly include epistemic requirements for the cognitive mechanisms of setting the scope of relevant reasons in the epistemic evaluation of beliefs but intuitions from everyday ascriptions suggest that the existence of such is likely and that further investigation is necessary to establish whether they should be incorporated.
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The paper suggests the metacognitive representation of the conceptual framework of кажимость gestalt. The metacognitive representation is based on the inferential conclusions obtained by cognitive-discursive analysis of the functioning contexts of polysemous verbal predicates казаться, показаться. The Gestalt script includes native speakers’ experience conceptualized in the semantics of contexts. This experience can be presented by the following meta-utterances: The speaker knows that it is not possible to see an object being observed properly from afar, i.e. the first impression of it could turn out to be mistaken. The speaker also knows that it is possible to come closer to the object afterwards and observe it, i.e. to re-verify the results of perception empirically. This allows them to form a more complete idea / knowledge about the object. Subsequently, the speaker reflects on his first visual impression based on the received idea / knowledge, evaluates it as “true” or “false”. In addition, the speaker is aware that there are particular circumstances under which effect the visual images of objects in the real world are distorted and the recipient receives visual illusions. In the paper, a cognitive Gestalt script was formed. Based on it, all contexts with the words казаться, показаться are built. Due to the dialectical combination of perceptual and epistemic modes, a single /unified Gestalt script consists of two parts. On the one hand, there is supposed to be a subject-experiencer as well as his perceptual act, the object he observes, the first, potentially erroneous /distorted image of the object. There should also be a potential opportunity to implement an act of reflexive verification of the first impression and establish the truth. On the other hand, there is supposed to be the subject as a bearer of knowledge, his knowledge of the distorted character of the subject-experiencer’s perception as well as his knowledge of the inconsistency between the subject-experiencer’s first impression and what exists in reality. In addition, there should be implicit /explicit awareness of the reasons that led to the distortion of the perception results. The author demonstrates the integrity of the conceptual semantics of the Gestalt script. The correlation between the conceptual level and the level of language semantics is shown in a sketchy way in terms of figure, background, and focus. The author also describes focus shifts which underlie the construction of different contexts – background and figure.
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Purpose of the article is to discover specific, according to the instructions of the epistemology of Durkheim, incompatible installation as an initiative, imitation incentives of the rituals, presented with a detailed description of traditions and customs, which together form the construction of the theoretical concept of this kind of explanations. A methodology is an integrated approach, which is determined by the ritual basis of cultural processes, formed by folklore genesis and conceptually covered by the interdisciplinary approach, according to the works of E. Durkheim. The scientific novelty of the work is the perspective of the concept of Durkheim from the positions of the possibilities of the hermeneutics of the culture in the cosmological generalizations of mental stereotypes in it.
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The article represents the experience of understanding the world by the scientific intelligentsia; it describes the conditions of stability revealed by the scientists in the course of theoretical modeling of the world. On the basis of history of science and socio-historical practice analysis there are given the four models of the world with various features: world as a Mega machine, Mega organism, Mega market and Mega cosmos. The conclusion is made that in the process of the world studying the scientific community find the system objects of various complexity, and the corresponding stability modes, using the informative tools of their level.
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The article aims to disclose actual historical and cultural value of the parallax method of thinking through the study of its sublimation nature. The authors show that the phenomenon of sublimation, which was described in its ontological aspect already by S. Freud, is also of fundamental epistemological value. In the course of historical development, sublimation processes pass from the unconscious form to the reflexive one. The latter is considered in the article through the examples of symbolic and scientific-and-historical types of thinking. The authors come to a conclusion that parallax thinking may serve as a way to preserve and reproduce the values of traditional societies in modern secularized conditions.
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In 1917 in Germany is published the work „Das Heilige“ by the German theologian and philosopher of religion Rudolf Otto. In this work Otto subjected to phenomenological analysis experiences of the sacred – an essentially necessary element in all religions. After this thorough phenomenological analysis, Otto defines the Holy as a pure category a priori, referring to the Kantian epistemology and aesthetics. Defining the Holy as a priori category subsequently provoked theological and philosophical discussion, both in Germany and in other parts of the world, referring the problem about how far the used by Otto term „a priori“ is consistent with the Kantian „a priori“. The main thesis of this article is that transcendental critical method set by Kant through the model a priori – a posteriori, is the basis of the method of philosophy of religion in „Das Heilige“.
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The goal of the present article is to analyse some of the main premises for justifying the simulation theory (ST) via the mirror neuron theory. The first task will be to formulate a criterion which will set the analysis’s limits. Here I will refer to this criterion as “Goldman’s criterion” (GC). According to GC, the attribution of mental states requires that they be simulationally represented as mental rather than behavioural states. The second task is to introduce the analysis’s object. The object of the analysis enters the picture as part of the theoretical explanations of Iacoboni’s experiment. According to the experiment’s results, mirror neurons represent intentions, which is taken as evidence in support of ST. However, here I will show that the experiment’s description can be a source of alternative uses for the concept of intention – ones that refer not to states, but rather to behavioural dispositions. If this is the case, then GC can not be fulfilled, because of a conceptual problem.
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This paper sets forth to show the propedeutical foundations of philosophical system of Mihail Hristifor Ristić, who used to be a highschool teacher of philosophy in Sremski Karlovci. From the aspect of Kantian synthetical criticism, Ristić developed system of theoretical and practical philosophy. That system is based on hystorical and theoretical preconditiones, on propedeutical introduction into philosophy, on basics of fundamental philosophy and on empirical psychology of synthetically comprehensed philosophy.
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Georgios Scholarios, since 1454 Patriarch of Constantinople under the name of Gennadios II, formulated the distinction ‘essenceenergy’, emblematic for the Byzantine tradition, using the scheme of Duns Scottus, namely the figure of distinctio formalis a parte rei. Nowadays attempts are being made at contrasting Scholarios’ solution to the distinctio realis, which is ascribed to Palamas. Thereby the demonstration of a claimed incommensurability of both is aimed at, the thesis being suggested, that in making use of the Latin (Thomistic, but also Scotist) metaphysical logic, Scholarios showed a way out of the deadlock, to which the philosophical clumsiness of Palamas and of his direct successors had lead. Form this point of view it is asserted that Scholarios’ position is non-Palamite or at best nominally Palamite. The purpose of this text is to critically compare the positions of Scholarios and Palamas, thus clarifying the following questions: Does the Palamite tradition dispose of internal resources to formulate Scholarios’ solution? What is Scholarios’ attitude towards the Western tradition?
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The current paper examines the phenomena of contingency and necessity with respect to causality presented by Thomas Aquinas mainly in Summa Theologica. According to Aquinas, the first cause (God) is active in the natural actions of things through the secondary causes of nature. Nature is considered as a certain kind of art (the divine art), impressed upon things, by which these things are moved to a determinate end. Creatures can participate not only in determinate natural processes, but also in contingent ones. Aquinas affirms that some things happen as of necessity and others of contingency, for it is according to the condition of the proximate cause that the effect has contingency or necessity. Contingency is considered to be identical with the potentiality to be or not to be. Aquinas maintains that potentiality belongs to matter, whereas necessity results from form, because whatever is consequent on form is of necessity in the subject. Thus contingency is due to the material mode of being. An essential part of this article is dedicated to exemplifying the coexistence of God’s providence and the contingent events.
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In th article author offers a new interpretation of Mannheim’s sociology of knowledge given in his Ideology and Utopia (1929). This is demonstrated contrary to well known critical works so far, especially froma marxist perspective. As a paradigm of unsuccesfull critique due to ideological blindeness author points out the works of authors from Frankfurt School (Horkheimer, Marcuse, Adorno). Then author gives analysis amed to provide argument in favor of necessity to formulate new concept of ideology, after expansion of ideology on the topos of Mannheim’s general total cenocept of ideology wherefore sociolоgy of knowledge ought to arise. After that topic of analysis is epistemological neutrality as a condition of objective invastigation in the history of ideas. Both topics provide the ground for new look at ideology with two special traits: first, ideolog could contain truths, therefore it isno more „false consciousness” (Marx); second, approach of sociology of knowledge to any idea does not mean to discredit it but to analyse it objectivelly with the aim to obtain wider knowledge.
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The title phrase “The Owls Are Not What They Seem”, taken from the TV series Twin Peaks, is a motivating metaphor for reflections concerning the fact that contemporary non-classical science often provides us with what I call an epistemological surprise. The main lesson contained in this surprise is that things which we know from our centuries-long experience are in fact not what they appear to be. For the purpose, I discuss the misleading role of naïve philosophical realism lying in the background of the growth of contemporary scientific knowledge.
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