[1]Aldanov, M. A. [i dr.] Religīoznyi︠a︡ i obshchestvennyi︠a︡ iskanīi︠a︡.--[2]Melgunov, S. P. N. V. Chaĭkovskīĭ v gody grazhdanskoĭ voĭny.

One of the major problems in contemporary philosophy of mind is the dualism of first-person and third-person perspectives — the question of whether conscious experience is public and epistemically accessible or private and qualitative. Recognising the relevance of the arguments of both sides, naturalists and anti-naturalists, I attempt to resolve this dichotomy using Bruno Latour’s methodology on the theories of Immanuel Kant and Moritz Schlick. To do so, I propose not to reduce the theory of consciousness to one interpretation, but (...) to consider conscious experience as a “boundary object” between the spheres of the private and the public, the accessible and the qualitative, the unique and the reproducible. Through the “practice of translation” I demonstrate the failure of ontologies of conscious experience proposed by both naturalism and anti-naturalism, and propose an “intersectional theory” as an alternative theory of conscious experience that affirms, on the one hand, the uniqueness of the individual’s epistemic position and, on the other hand, its reproducibility and communicability. I introduce the term “intersectional locality” to denote the ontological status of conscious experience. In the next step, I return to the necessary (according to Latour) “practice of purification” of those epistemic zones whose fusion was outlined earlier, which allows me to recognise the intuition behind the dichotomy of the two perspectives as legitimate and requiring conceptualisation. The mediation of Schlick’s positivist theory and Kant’s transcendentalist theory allows us to present first-person and third-person perspectives as two epistemic registers, subordinated to the position of a historically specific conscious subject. I treat the first-person perspective as a reflective power of judgment, and the third-person perspective as a determinative power of judgment; doing so, I establish the connection between the qualitative interpretation of phenomenal experience and the aesthetic principle of the reflective power of judgment. I conclude that conscious experience as a subject matter of research is a hybrid object, and only the project of “nonmodern” science will make it possible to create a relevant theory of consciousness that does not resort to reduction. (shrink)

This article focuses on the Russian image of Heidegger as a thinker of Being, as a conservative critic of late modernity, and as a “post” philosopher. On the one hand, special interest in Heidegger...

In his remarks E. I. Ignat'ev considered a number of economic matters associated with the problem of the environment. Ignat'ev emphasized that environmental protection is becoming a vitally essential field of social activity. Inasmuch as this is the fact, he said, it is natural that, under the conditions existing in our country, this field of activity be planned in a specific way. The financial, material, and human resources needed to implement the program of conservation and improvement of the environment must (...) be planned. Moreover, this planning must be done in close connection with the further development of the country's productive forces. Since a serious basis in science is essential for successful implementation of all the activity associated with maintenance and improvement of the environment on the scale of the country at large, Ignat'ev emphasized the significance of the new resolution of the USSR Supreme Soviet. It provides that measures for conservation, and for protection and improvement of the environment, will henceforth in our country be incorporated into the annual and five-year plans for development of the economy and will also find expression in a special section of the long-term plan now being prepared for the prospective development of the economy. (shrink)

The problem of the character in literature is today one of the most pressing in Marxist-Leninist esthetics. Discussions over the category "character" never cease.

This article provides a brief systemic analysis of the key concepts of the so-called new science of art developed by the Austrian art historian Hans Sedlmayr. The result of Seldmayr’s pursuits are reflected in creation of his own philosophy of art and culture based on a particular worldview. The cognition of the whole, along with individual and unique, underlies this science. Understanding is the goal of scientific knowledge for Sedlmayr. It suggests not only abstract knowledge, but peculiar existential experience as (...) well. Sedlmayr interprets the understanding of artwork as its contemplation, which in turn, is identical to its actualization or presence. In Seldlmayr’s art of science, epistemologies and ontologies merge into each other. He interprets artworks simultaneously as the event and as the social organism, which overcomes the linearity of time and fragmentation of plurality. This artificial complex system, built on the paradoxical identity of the single and plenty, is both finite and infinite. Sedlmayr’s views encompass classical and nonclassical approach towards cognition of the whole. He relies on the principles of monism, seeking to reduce all concepts to a single basis, single point of singularity that designates the synthesis of all the moments of the whole and can be expressed by a single category. The main category, which resembles the center of the opposites, is the “midpoint”. The aforementioned ideas are consistent and logical only in such scientific worldview that identifies ontology and epistemology, which implies the unity of contemplation and phenomenon of the artwork. Therefore, in Sedlmayr's constructions, actualization or revival of the artwork is identical with its comprehension. The systemic approach towards the artwork reflected in the theoretical works of Sedlmayr extends the boundaries of art science and converges with philosophy. (shrink)

The article analyzes the possibilities and limitations of artificial intelligence. The article considers the subjectivity of artificial intelligence, determines its necessity for solving intellectual problems depending on the possibility of representing the real world as a deterministic system. Methodological limitations of artificial intelligence, which is based on the use of big data technologies, are stated. These limitations cause the impossibility of forming a holistic representation of the objects of cognition and the world as a whole. As a tool for deterministic (...) description of the universe it is proposed to use empirical-metaphysical general theory of systems, which is an extension of existing general theories of systems due to ontological justification of the phenomenon of isomorphism and definition of a limited set of laws, rules, patterns and primitives of forms and relations of objects in the universe. The distinction of natural (human) and artificial intelligence is considered, including the realization of multisystem integration of intelligence in physical, biological, social and spiritual systems. A philosophically grounded approach to ensuring the evolutionary properties of artificial intelligence is formulated, based on the inclusion of non-equilibrium mechanisms through which stability is realized. (shrink)

People often use indirect speech, for example, when trying to bribe a police officer by asking whether there might be “a way to take care of things without all the paperwork.” Recent game theoretic accounts suggest that a speaker uses indirect speech to reduce public accountability for socially risky behaviors. The present studies examine a secondary function of indirect speech use: increasing the perceived moral permissibility of an action. Participants report that indirect speech is associated with reduced accountability for unethical (...) behavior, as well as increased moral permissibility and increased likelihood of unethical behavior. Importantly, moral permissibility was a stronger mediator of the effect of indirect speech on likelihood of action, for judgments of one's own versus others' unethical action. In sum, the motorist who bribes the police officer with winks and nudges may not only avoid public punishment but also maintain the sense that his actions are morally permissible. (shrink)