This book is not only a major twentieth-century contribution to Dostoevsky’s studies, but also one of the most important theories of the novel produced in our century. As a modern reinterpretation of poetics, it bears comparison with Aristotle.“Bakhtin’s statement on the dialogical nature of artistic creation, and his differentiation of this from a history of monological commentary, is profoundly original and illuminating. This is a classic work on Dostoevsky and a statement of importance to critical theory.” Edward Wasiolek“Concentrating on the (...) particular features of ‘Dostoevskian discourse,’ how Dostoevsky structures a hero and a plot, and what it means to write dialogically, Bakhtin concludes with a major theoretical statement on dialogue as a category of language. One of the most important theories of the novel in this century.” The Bloomsbury Review. (shrink)

We argue that the most‐promising area of clinical application of microarrays in the foreseeable future is the diagnostics and monitoring of infectious diseases. Microarrays for the detection and characterization of human pathogens have already found their way into clinical practice in some countries. After discussing the persistent, yet often underestimated, importance of infectious diseases for public health, we consider the technologies that are best suited for the detection and clinical investigation of pathogens. Clinical application of microarray technologies for the detection (...) of mycobacteria, Bacillus anthracis, HIV, hepatitis and influenza viruses, and other major pathogens, as well as the analysis of their drug‐resistance patterns, illustrate our main thesis. BioEssays 30:673–682, 2008. © 2008 Wiley Periodicals, Inc. (shrink)

The responsibility of the subjects is the most important basis of the social life. Recurrences of irresponsible behaviour on the all levels of the modern society do the problem of the purposeful cultivation of the liberty and the morality to be more actual nowadays. The liberty and the morality realized by any personality become the prerequisites of the responsibility that are so necessary for the society. Became the true reality the responsibility provides the sustainable reproduction of all system of feelings, (...) convictions and actions and raises the liberty to the higher and more deliberate stage. Responding to the changes of the time the philosophy has to be urged to clarify the idea of the closing of the social anthropology, aksiologiya and ethics. (shrink)

In the existing philosophical interpretations of mystical experience (constructivism, essentialism, etc.), its essence is usually seen in the features of "mystical knowledge". At the same time, the value-semantic foundations of mystical experience and its existential aspect remain in the shadows. In this article, the mystical experience is analyzed from the standpoint of the theories of the subject's objective activity - the theory of activity (developed in Russian psychology), enactivism, and the concept of the "life world". It is shown that the (...) essence of mystical experience is manifested not in cognitive, but in value-semantic, existential attitude to the world, which is represented by two groups of value-semantic viewpoints. In the first, the dependence of the subject on the sacred object of mystical experience is expressed, in the second - the volitional focus of the subject on overcoming such dependence, "mastering", "acquiring" the sacred object. These attitudes reflect the duality of the need-motivational sphere of consciousness, which gives the activity of the subject, on the one hand, activity, energy, and on the other, meaning. In mystical experience, the subject of active "development", "acquisition" (which can be both real and virtual) is an imaginative "otherworldly reality". The analysis allows us to conclude that mystical experience is one of the forms of motivational states of consciousness. Its peculiarity is that it is aimed at realizing the need for the harmonization of the subject's relations with the natural and social environment, the subject's finding the meaning of the "existence of his self" in an always open to the future, incomplete life world. It is the motivational basis that gives the mystical experience an improvisational character, as well as a creative, renewing potential (within the boundaries of the sensory-emotional experience of the world by the subject). The article also analyzes the concept of semantic reality. It is shown that the semantic foundations of mystical experience reflect the individually unique aspects of human life, are the result of the interactions of many factors of socio-cultural, individual-personal nature (psychological, medical, pharmacological, gender, psychiatric, etc.). (shrink)

In Alfred Ayer's article, philosophy is sharply counterposed to science, is denied the status of a science. This is the leitmotif of his entire paper. Moreover, the defense of this conception is characteristic of many representatives of neopositivism who go along with Ayer. However, Ayer has certain distinctive ideas of his own, which require critical analysis. Fundamental among them is his acknowledgment of the extremely general character of the concepts and principles with which philosophy, as distinct from the special sciences, (...) operates. This universality which is the distinguishing characteristic of philosophy is then transformed into an argument against the recognition of philosophy as a science. In replying to Ayer we shall attempt to demonstrate that his acknowledgment by no means necessitates the elimination of philosophy from the list of the sciences, but merely emphasizes its distinctive, that is, its general character, in contrast to all other sciences, which are particular in nature. This is the theme of the present article. (shrink)

The problem we are discussing has many aspects.

Philosophers and natural scientists are both familiar with the fact that, nearly a century ago, Engels undertook to synthesize the findings of natural science in his day from the standpoint of materialist dialectics. But few know the price Engels paid, how many times the work approached completion but was, for various reasons, postponed again and again until his death. In his mind, what place was his Dialectics of Nature to have occupied in the overall system of Marxist theory? This is (...) the question to which I devote the present article. But before offering an answer, it is necessary to trace, albeit briefly, the history of this book — how it was conceived by Engels, how work on it progressed, how it was broken off, and how the incomplete manuscript came down to us. (shrink)

The question of a new journal and the philosophical debate of 1947 In 1922-43 Soviet philosophers had their own journal titled Pod znamenem marksizma [Under the Banner of Marxism]. It came into being in early 1922 and its third issue contained Lenin's programmatic article "On the Significance of Militant Materialism" [O znachenii voinstvuiushchego materializma]. This journal published many good combative articles in its twenty years. But during the War it fell ill and in mid-1943 ceased to exist. It was not (...) discontinued. No, it simply lacked the strength to appear. Thereafter, we Soviet philosophers did not have our own journal for several years. The lack was felt especially keenly after the end of the Great Patriotic War when philosophical studies developed quickly in our country. A wide discussion of philosophical questions, especially contentious, controversial questions—and there were quite a few of them—became necessary but there was no forum for discussing them. This was also true of the critical analysis of the philosophical literature that was coming out: a rare review appeared from time to time in the existing journals, but it was clearly inadequate and, most importantly, it did not give a comprehensive evaluation of the merits and shortcomings of the published philosophical work. It seemed to us then that an unhealthy situation such as the one involving G. F. Aleksandrov's book The History of Western European Philosophy [Istoriia zapadnoevropeiskoi filosofii], which was not evaluated on its merits and, despite its serious flaws, was praised by admirers of the author's talent, could only arise in the absence of a philosophical journal. Had there been a journal, it could have helped to prevent such stuffy situations from arising in certain sections of the philosophical front. Obviously, this opinion was quite naive: at the time many of us did not understand that if Aleksandrov had had "his" man on the journal, no criticism of his book would have been permitted. We realized this later. (shrink)

The question of the unity of scientific knowledge, including that of the unity of the natural sciences and the humanities , occupies an important place in the writings of Marx. As a consistent materialist, Marx demonstrated that the connection among the sciences was based on an objective connection among the phenomena of nature and society. This outlook provides the key to discovering the unity of the sciences in our own day. Let us see how Marx posed that question, and how (...) it stands today. (shrink)

There can be no doubt that the process of differentiation of the sciences today is going forward with rising intensity. This process is expressed in two ways: in the appearance of new sciences and disciplines outside those already existing, and as the further subdivision of existing sciences into narrower and more fragmented disciplinary branches.

1. As always, before beginning a discussion it is necessary to settle on the concepts with which one will operate. In the present instance we will be concerned not only with the concept of determinism, but with others associated with or correlative to it: law, causality, necessity, etc. Obviously, within the limits of a brief paper we can deal only with the most basic features.