The spiritual geography of Russian cosmism. General characteristics ; Recent definitions of cosmism -- Forerunners of Russian cosmism. Vasily Nazarovich Karazin (1773-1842) ; Alexander Nikolaevich Radishchev (1749-1802) ; Poets: Mikhail Vasilyevich Lomonosov, (1711-1765) and Gavriila Romanovich Derzhavin (1743-1816) ; Prince Vladimir Fedorovich Odoevsky (1803-1869) ; Aleksander Vasilyevich Sukhovo-Kobylin (1817-1903) -- The Russian philosophical context. Philosophy as a passion ; The destiny of Russia ; Thought as a call for action ; The totalitarian cast of mind -- The religious and spiritual (...) context. The kingdom of god on earth ; Hesychasm: two great Russian saints ; The Third Rome ; Pre-Christian antecedents -- The Russian esoteric context. Early searches for "deep wisdom" ; Popular magic ; Higher magic in the time of Peter the Great ; Esotericism after Peter the Great ; Theosophy and anthroposophy -- Nikolai Fedorovich Fedorov (1829-1903), the philosopher of the common task ; The one idea ; The unacknowledged prince ; The village teacher ; First disciple: Dostoevsky and Tolstoy ; The Moscow librarian ; Last years: Askhabad: the only portrait -- The "common task" ; Esoteric dimensions of the "common task" ; Fedorov's legacy: projectivism, delo, regulation -- The religious cosmists. Vladimir Sergeevich Solovyov (1853-1900) ; Sergei Nikolaevich Bulgakov (1871-1944) ; Pavel Aleksandrovich Florensky (1882-1937) ; Nikolai Aleksandrovich Berdyaev (1874-1948) -- The scientific cosmists. Konstantin Edouardovich Tsiolkovsky (1857-1935) ; Vladimir Ivanovich Vernadsky (1863-1945) ; Alexander Leonidovich Chizhevsky (1897-1964) ; Vasily Feofilovich Kuprevich (1897-1969) -- Promethean theurgy. Life-creation ; Cultural immortalism ; God-building ; Re-aiming the arrows of Eros ; Technological utopianism ; Occultism -- Fedorov's twentieth century followers. Nikolai Pavlovich Peterson (1844-1919) and Vladimir Aleksandrovich Kozhevnikov (1852-1917) ; Svyatogor and the biocosmists ; New wine and the universal task ; Alexander Konstantinovich Gorsky (1886-1943) and Nikolai Alexandrovich Setnitsky (1888-1937) ; Valerian Nikolaevich Muravyov (1885-1932) ; Vasily Nikolaevich Chekrygin (1897-1922) -- Cosmism and its offshoots today. The N.F. Fedorov museum-library ; The Tsiolkovsky museum and Chizhevsky center ; ISRICA - Institute for Scientific Research in Cosmic Anthropoecology ; Lev Nikolaevich Gumilev (1912-1992) and neo-eurasianism ; The hyperboreans ; Scientific immortalism: Igor Vishev, Danila Medvedev ; Conclusions about the Russian cosmists. (shrink)

THE STRUCTURALISTIC ENDEAVOUR. THE WORLD AS MUSICAL SCORE The recent decades of this century have witnessed unusually rapid and far- reaching changes in the ...

Ethnic nepotism theory predicts that even in times of communal peace altruism is more pronounced within than between ethnic groups. The present study tested the hypothesis that altruism in the form of alms giving would be greater within than between ethnic groups, and greater between more closely related groups than between more distant groups. The three groups chosen for study were ethnic Russians, Moldavians, and Gypsies. Russians are genetically closer to Moldavians than to Gypsies. Observations were made of 128 ethnic (...) Russian, 25 Moldavian, and 25 Gypsy beggars receiving gifts from ethnic Russians in Moscow trains. The Gypsies were mainly girls, contrary to the Russian sample. Multivariate analysis identified three main strategies: active, personified, and appeasing-undirected. Russian strategies were most variable. Gypsies presented strong charity releasers: 84% were children who played music and sang and showed appeasing-undirected behavior. The few adults were highly submissive or friendly. Nevertheless, their success was limited compared with that of ethnic Russians despite the latter’s demanding behavior and their being mostly mature or elderly persons. Moldavians received an intermediate amount of charity. The hypothesis was supported. (shrink)

This article examines the evolution of Russian methodological thought, namely, a philosophical school known as the Moscow Methodological Circle. The paper analyzes the transition from the study of thought during the first stage, to the institutionalization of thought during the second. In the first stage, thought was viewed primarily from a semiotic and historical standpoint, whereas the aim in the second stage was to construct a theory of activity. Here, thought was treated as a type of activity and termed (...) “methodological thinking”, and the source of knowledge about thought was the creative work of the methodologists, rather than the study of thought. The paper analyzes the specifics of methodological thinking and the new methodological practice. Methodological thinking is examined as a supreme ontology where the aim is to reform unfulfilled forms of thinking. A number of principles of the methodological approach are formulated: the methodologists’ creative work as the frame of reference, assimilation of intellectual technologies, and a distinction between particular and general methodology. Within the framework of the new methodological practice, several independent directions of methodology come together, marking a crisis in methodological thought. Approaches to resolving the crisis are reviewed: the new demands of the times that need to be addressed by the methodology, the need for different variations of the “supreme ontology”, a sustainable culture of methodological thinking, and a better understanding of the history of methodology. (shrink)

Merab Konstantinovich [Mamardashvili] met with me immediately, as soon as I requested it, although he forewarned me that he could only dimly remember much of that distant past in which I was most interested. But evidently that past still perturbed him as well, since he agreed to speak with me even though he had not yet completely recovered from his illness, and hence his voice was feeble, at times subsiding to a whisper; he would pronounce his words indistinctly, constantly sticking (...) one onto another; on top of that, for technical reasons the dictaphone was situated a bit away from him. It was therefore very difficult to transcribe the text, and I raised many questions with the idea of asking Merab Konstantinovich about them at our next meeting and clearing up some things. But alas, there was no next meeting … Hence I am permitting myself now to publish only some of the most clearly enunciated fragments of my conversation with him, one of the four "forefathers" of the Moscow Methodological Circle, whose name for us, today's participants (and hence neophytes) in the methodological movement, is enveloped by legends handed down by word of mouth. I kept my questions to a minimum. Mamardashvili's reminiscences, arguments, and reflections will seem contentious to many. But no matter, one can dispute points of substance even with those who have passed on. (shrink)

In the article by M. Karpitsky "Repressions against Non-Moscow Orthodox Christians in the Donbass" on concrete facts it is shown how the persecution of separatists and with what motivation are found in the Donbass territory by the faithful of Protestant communities, the Churches of the Kyiv Patriarchate, the Greek Catholic Church and the Roman Catholic Church. It is talked about how they manage to survive in constant persecution and torture.

For several years, in some regions of Ukraine, attempts have been made to clericalise educational institutions, transfer them to a comprehensive school, and in some places - to higher educational institutions, an atmosphere of interfaith rivalry, inter-church confrontation, imposing not only a religious worldview on the one or our religion Moscow, or the Kyivan Patriarchate) or the Roman Catholic or Greek Catholic Church, but also certain socio-political and ideological-spiritual orientations and norms of behavior, which, in the first place, znachayetsya (...) the moral and psychological atmosphere of the children, on the one hand, and the relationship between teachers and students, parents of students and teachers of schools - the other. (shrink)

Muscovites sing: "Everything that I have been traversed is all around me." In this way, they reveal the organic nature of their expansionist nature. This song is in line with the concept of the "Russian world", defended by the Moscow Patriarch Cyril. His "peace" should include all so-called "historical Russia".

I am reading an April 4 issue of the newspaper "Day" in an interview with the Director of the UOC of the Moscow Patriarchate Anthony. It reminds me of a well-known Ukrainian national comparison: it is yorking like a scar on a skillet. The Bishop's questions sound clear: Does your Church condemn the aggression of Russia and its annexation of Crimea? Why did not you condemn the aggressive actions of Russia Your Moscow Patriarch Kirill? No answer. The Church (...) of the Kyiv Patriarchate or the Ukrainian Greek Catholic Church in the mouth of its predecessors has clearly said: We have aggression against Muscovy, we condemn it. Even my fellow countryman, the Cherkasy eparch of the UOC MP Metropolitan Sofroni called Putin a bandit. And Bishop Antony spoke so much that the elephant could be wrapped up in his printed interview, but the conqueror of the invader still failed. Therefore, the authorities of the Orthodox Church of Moscow jurisdiction do not hear the Ukrainian people, which all are inclined to go to the ranks of the National Guard to defend our independence. Even I in my 77 agreed to this. (shrink)

Mikhail Nikolaevich bridges 19th- and 20th-century Russian culture as well as Leninism and Stalinism, and later became an instrument in Khrushchev's effort at de-Stalinization. Pokrovskii was born in Moscow in 1868. He described the years before 1905 as his time of "democratic illusions and economic materialism." His interest in legal Marxism began in the 1890's but it was only with the Revolution of 1905 that he stepped into the Marxist camp. Pokrovskii was a leader in the creation of the (...) "historical front"—an organization of scholars authorized to work out a Marxist theory of the past. He formalized the bond between scholarship and politics through his belief that historians should assist party authorities in effecting a cultural revolution; thus he supported Stalin's collectivization of agriculture and leg a campaign to silence non-Marxist scholars, some of whom he had defended earlier. Yet his accommodation with Stalin was uneasy, and after Pokrovskii's death in 1932 his allegedly "abstract sociological schemes" were condemned and his career was dubbed _pokrovshcina_—era of the wicked deeds of Pokrovskii. (shrink)

The article devoted to the significant episode of the socio-political activity of the famous Russian scientist B. N. Chicherin associated with his tenure as a mayor of Moscow and the speech delivered by him during the coronation festivities in May 1883. This subject is analyzed in the context of the transformation of the interaction between the authorities and society that took place in Russia in the early 80s of the 19th century in conditions of increasingly perceptible transition of autocracy (...) to conservative-protective models of political development. The author of the article considers the mood that prevailed in social circles after the death of Alexander II, briefly reviews the program of the political development of the country proposed by B. N. Chicherin to exit from the deep crisis in which the autocratic power was at the turn of 1870-1880s. Particular attention is paid to the activities of B. N. Chicherin as the Moscow mayor and the nature of his relations with the government, as they clearly demonstrate the traits of his character and the idea of public service. The studied speech caused a negative reaction of the authorities that eventually led to the resignation of its author and put an end to his public activities. The article analyzes the content and context of the speech, Chicherin’s motives, and the following events. The author of the article pointed out that not only the content, but also the fact of pronouncing speech itself did not fit the established model of interaction between the authorities and society. (shrink)

Sr. Garcia wants to bring readers the image of Marx they might draw from his 1844 economic-philosophical manuscripts which were not published until 1932, on the initiative of the Marx-Engels Institute of Moscow, under the title Zur Kritik der Nationaloeconomie mit einem Schlusskapitel über die Hegelsche Philosophie. He feels the tardy discovery of this work is as significant for the understanding of Marx as the belated discovery of the epistles of Saint John would have been to an understanding of (...) Jesus. Garcia sees his task to be that of "cleaning the coin" of Marxism in order for both of its true faces to be seen. Marx used the word "transubstantiation" to refer to the transformation of the substance of the history of philosophy by the socialist revolution. This is much more than reinterpretation. He likens the socialist transubstantiation of philosophy and Catholicism to the absorption of primitive explanations in science into modern theoretical physics. As the transformation of the son of man into the Son of God was the task of Christianity, the transformation of natural man into the creator and creature of society is the task of socialism. The author is thus trying to show that the atheism attributed to Marx is not inimical to the true values of the Christian myth, but absorbs and transforms them into Humanism, which is the "very theme of our time."—M.B.M. (shrink)

This is a fine book on a heroic and noble figure of Russian political and intellectual history. Alexander Radishchev, descendant of Tartar princes, was a page at the court of Catherine the Great who sent him to Leipzig to complete his education. Imbued by the ideas of the 18th century in Germany and of the French enlightenment, Radishchev went back to his native Russia but could not reconcile himself to the horrible state of the Russian serfs. Thus he wrote a (...) vitriolic denunciation of the feudal regime in A Journey from St. Petersburg to Moscow after which the Empress Catherine exiled him to Siberia. Eventually he managed to get back to the capital but he was unable to win back his former position. In despair of ever realizing his ideas he committed suicide. His tormented life and his rich, eclectic philosophic and political views are treated in this well-written, interesting study.--M. J. V. (shrink)

In our scientific reconnaissance we have repeatedly turned to the analysis of social and spiritual origins, features of the doctrine of religious association of the charismatic orientation of the Orthodox origin of the Leontians, the personality of Leontius, the activities of his followers. Again, the small work of the Archpriest of the Ukrainian Orthodox Church of the Moscow Patriarchate, Vasily Ostapchuk, entitled "The Life and Activity of Father Leonti", published in 500 in Rivne in 2006, forced us to turn (...) to the figure of Leonti, his teachings and activities. (shrink)

Press release. -/- The ebook entitled, Einstein’s Revolution: A Study of Theory-Unification, gives students of physics and philosophy, and general readers, an epistemological insight into the genesis of Einstein’s special relativity and its further unification with other theories, that ended well by the construction of general relativity. The book was developed by Rinat Nugayev who graduated from Kazan State University relativity department and got his M.Sci at Moscow State University department of philosophy of science and Ph.D at Moscow (...) Institute of Philosophy, Russian Academy of Science. He has forty years of philosophy of science and relativistic astrophysics teaching and research experience evincing in more than 200 papers in the scientific journals of Russia, Ukraine, Belorussia, USA, Great Britain, Germany, Spain, Italy, Sweden, Switzerland, Netherlands, Canada, Denmark, Poland, Romania, France, Greece, Japan and some other countries, and 8 monographs. Revolutions in physics all embody theoretical unification. Hence the overall aim of the present book is to unfold Einstein’s unificationist modus operandi, the hallmarks of actual Einstein’s methodology of unification that engendered his 1905 special relativity, as well as his 1915 general relativity. To achieve the object, a lucid epistemic model is exposed aimed at an analysis of the reasons for mature theory change in science (chapter1). According to the model, scientific revolutions were not due to fanciful creation of new ideas ‘ex nihilo’, but rather to the long-term processes of the reconciliation, interpenetration and intertwinement of ‘old’ research traditions preceding such breaks .Accordingly, origins of scientific revolutions lie not in a clash of fundamental theories with facts, but of “old” mature research traditions with each other, leading to contradictions that can only be attenuated in a more general theoretical approach. In chapter 2 it is contended that Einstein’s ingenious approach to special relativity creation, substantially distinguishing him from Lorentz’s and Poincaré’s invaluable impacts, turns to be a milestone of maxwellian electrodynamics, statistical mechanics and thermodynamics reconciliation design. Special relativity turns out to be grounded on Einstein’s breakthrough 1905 light quantum hypothesis. Eventually the author amends the received view on the general relativity genesis by stressing that the main reason for Einstein’s victory over the rival programmes of Abraham and Nordström was a unificationist character of Einstein’s research programme (chapter 3). Rinat M. Nugayev, Ph.D, professor of Volga Region Academy, Kazan, the Republic of Tatarstan, the Russian Federation. (shrink)

The paper examines Andrei A. Markov’s critical attitude towards L.E.J. Brouwer’s intuitionism, as is expressed in his endnotes to the Russian translation of Heyting’s Intuitionism, published in Moscow in 1965. It is argued that Markov’s algorithmic approach was shaped under the impact of the mathematical style and values prevailing in the Petersburg mathematical school, which is characterized by the proclaimed primacy of applications and the search for rigor and effective solutions.

It is discerned what light can bring the recent historical reconstructions of maxwellian optics and electromagnetism unification on the following philosophical/methodological questions. I. Why should one believe that Nature is ultimately simple and that unified theories are more likely to be true? II. What does it mean to say that a theory is unified? III. Why theory unification should be an epistemic virtue? To answer the questions posed genesis and development of Maxwellian electrodynamics are elucidated. It is enunciated that the (...) Maxwellian Revolution is a far more complicated phenomenon than it may be seen in the light of Kuhnian and Lakatosian epistemological models. Correspondingly it is maintained that maxwellian electrodynamics was elaborated in the course of the old pre-maxwellian programmes’ reconciliation: the electrodynamics of Ampére-Weber, the wave theory of Young-Fresnel and Faraday’s programme. To compare the different theoretical schemes springing from the different language games James Maxwell had constructed a peculiar neutral language. Initially it had encompassed the incompressible fluid models; eventually – the vortices ones. The three programmes’ encounter engendered the construction of the hybrid theory at first with an irregular set of theoretical schemes. However, step by step, on revealing and gradual eliminating the contradictions between the programmes involved, the hybrid set is “put into order” (Maxwell’s term). A hierarchy of theoretical schemes starting from ingenious crossbreeds (the displacement current) and up to usual hybrids is set up. After the displacement current construction the interpenetration of the pre-maxwellian programmes begins that marks the commencement of theoretical schemes of optics, electricity and magnetism real unification. Maxwell’s programme surpassed that of Ampére-Weber because it did absorb the ideas of the Ampére-Weber programme, as well as the presuppositions of the programmes of Young-Fresnel and Faraday properly co-ordinating them with each other. But the opposite statement is not true. The Ampére-Weber programme did not assimilate the propositions of the Maxwellian programme. Maxwell’s victory over his rivals became possible because the gist of Maxwell’s unification strategy was formed by Kantian epistemology looked in the light of William Whewell and such representatives of Scottish Enlightenment as Thomas Reid and Sir William Hamilton. Maxwell did put forward as basic synthetic principles the ideas that radically differed from that of Ampére-Weber approach by their open, flexible and contra-ontological, genuinly epistemological, Kantian character. For Maxwell, ether was not the ultimate building block of physical reality, from which all the charges and fields should be constructed. “Action at a distance”, “incompressible fluid”, “molecular vortices”, etc. were contrived analogies for Maxwell, capable only to direct the researcher at the “right” mathematical relations. Key words: J.C. Maxwell, unification of optics and electromagnetism, I. Kant, T. Reid, W. Hamilton . (shrink)

V.K.: Aleksandr Mitrofanovich, as is well known, 25 December 2001 was the sixtieth anniversary of the reestablishment of the Philosophy Faculty within the structure of the M.V. Lomonosov Moscow State University. The Moscow Institute of History, Philosophy, and Literature was incorporated into MGU. Even before the war you were a student at MIFLI, and after the war ended you returned to what had become the Philosophy Faculty of MGU. Tell us, please, about your youth before the war and (...) about your participation in the Great Patriotic War. (shrink)

The paper deals withy the analysis and highlighting the concepts of First and third Rome under the context of the «Russian world» ideology and modern Vatican verification. The imperian segment of First and third Rome, interconnection between the ideologeme «Moscow – the Third Rome» and geopolitical in the essence concept of Kyryll patriarch. The process of historial fails of «Moscow the Third Rome» created for all the Christian world. It has been pinted out that the «Russian world» abd (...) the ROC were designated only for Eastern Slavonic countries of Europe. (shrink)

Pros and contras of Lakatosian epistemological theory-change model in respect to economics are considered. It is argued that one of the main shortcomings of the model is connected in its inability to treat the social factors.

The instruction of the President of Ukraine to provide at the educational institutions of the country the teaching of an optional course with indeterminate content “Ethics of Faith” caused a stir both from the representatives of denominations and from the educators. The former have for some reason been seen as legalizing teaching in Christian Ethics schools, although it is not a subject of the Instruction. The so-called traditional Churches, which in their aspirations to seize the opportunity with the help of (...) the state to bring back youth, sought to ignore the presence of not only Jewish, Muslim, Jewish, Orientalist denominations in the country, but also sought to ignore the presence of Catholics in the country. So, in Odessa the Moscow-Orthodox Church gathered allegedly on behalf of the city and regional state administrations of directors of schools with the instruction to them already to begin in schools of studying of Christian ethics, and since there are no textbooks from the course, it was recommended to study the culture »According to the textbook of the Moscow author A. Borodina, where, of course, there is no longer a question about Ukrainian spirituality, the Russian spirit is in every possible way. (shrink)

This book contains the materials of the Fifth Rychyn Readings, held at the Kremenets Medical School, which bears them the glorious son of Ukraine, a fighter for her state and spiritual independence. which the Stalin-Soviet authorities sent for Ukrainians for life as early as 1939 for exile to foreign lands. Russian-Communist. immediately after the occupation of Volhynia, the chauvinists felt that in the person of Arsen Reinsky they had such a person who was able to resist the Moscow-Orthodox spiritual (...) colonizers, their scientific achievement to open people's eyes to what is the so-called "Third Rome". The reason for the detention was, first of all, the content of the book "Problems of Ukrainian Religious Consciousness" printed by a thinker as early as 1933. (shrink)

Baptism of Rus prince Volodymyr was not a more significant event than the adoption of Christianity 1153 years ago - in 860, Prince Oscald. It is strange that the 1150th anniversary of this baptism in 2010 somehow flicked for the authorities of Ukraine, unnoticed. But you see him for Moscow is not interesting. Meanwhile, the event played a more significant role in the history of Kyivan Rus' than the baptism of Vladimir baptism that was not noticed by the then (...) Christian world. (shrink)

Since independence Ukraine has been in the zone of conflict with Russia in 1991. Russia can not accept the collapse of the Union, which allowed hundreds of other ethnic groups to be kept in a state of colonial enslavement. At the same time, she resorted to the use of the Orthodox Church of the Moscow Patriarchate, which is legally operating in Ukraine, in its anti-Ukrainian activities.

Without some special sensations in Moscow, the Patriarch of the Russian Orthodox Church elected some three years ago Metropolitan Kirill of Smolensk and Kaliningrad. Of the 702 delegates of the Local Council, 508 voted for him, and the entire Ukrainian delegation, which was about 27% of the voters, was considered by him. Contributed to the coming to power in the Church of this, as it is called in Moscow, "ecclesiastical tobacco-vodka billionaire" acquired authority as a second person of (...) the ROC, support of Russian power and controversy in the camp of opponents. In the days of Patriarchal localization, Cyril managed to propyate himself in various forms and at different ends of the Moscow Church, to use television and radio for this purpose. The election campaign was conducted according to all the rules of modern technology. (shrink)

A secret concealed for centuries, shrouded in myth, silenced by stone. A secret that if unleashed threatens to shake the very foundation of Western civilization. A secret that can remain hidden no longer. The quest begins in Rome, where a grizzly murder and a plundered tomb serve to ignite perhaps the most controversial conflict in human history. Inspector Domenico Conti is charged with the task of recovering the contents of the tomb, but as he delves deeper into the investigation, he (...) is thrust into the center of a centuries-old struggle between truth and those who would stop at nothing to conceal it. But he is not alone. Dr. Dana McCarter, newly appointed director of the Advanced Institute for the Study of Antiquity, finds herself at the heart of the mystery when her considerable expertise in ancient Greek philosophy and her suspect involvement with the black market take her on a journey beginning in her New York University offices and sweeping around the globe—from the dark alleys of Moscow, to the rolling hills of the Italian countryside and the enigmatic relics of an ancient civilization, alive with long-kept secrets. As the search for answers leads them through a labyrinth of conspiracy and intrigue, Dana and Domenico must question everything they believe in and decide how much they are willing to sacrifice to know the truth. (shrink)

What are the reasons for theory change in economics? – The author tries to give a sober answer on the basis of his epistemological model reconstructing the internal aspects of theory change. It is conjectures that a more subtle approach including the external facets can be provided with the “communicative rationality” concept. Key words: economics, theory change, internalism, external factors .

This text consists of two parts. The first part is an interview given by Aleksandr Moiseevich Piatigorskii to Vadim Nikolaevich Sadovskii. Both are graduates of the Department of Philosophy at Moscow State University in the first postwar years. Meeting in London in 1992, they decided to discuss how they studied philosophy at that time. As time was short, for all practical purposes only Piatigorskii's reflections were recorded on tape. Hence, on the suggestion of the editorial board, a second part, (...) containing Sadovskii's account of these same topics, was produced—written in Moscow, of course. (shrink)

Any study of the religious situation in Ukraine always faces one problem - the lack of detailed information on the number of believers of a particular denomination. The most recent census did not include the question of denominational affiliation, as it was considered a violation of the principle of freedom of conscience. The only officially recognized statistical unit we have is the religious community. Approximate number of adherents of a particular denomination is given by the results of sociological research. However, (...) it is precisely at the border of statistics and sociology that one of the paradoxes that the current religious situation in Ukraine is rich in is the paradox of the inconsistency of sociological data with statistics. Thus, according to the State Committee for National Religions of Ukraine as of January 1, 2009, there were 11539 communities of the Ukrainian Orthodox Church of the Moscow Patriarchate, 4128 communities of the Ukrainian Orthodox Church of the Kiev Patriarchate, and 1184 communities of the Ukrainian Autocephalous Orthodox Church. As the traditional Greek churches include the Ukrainian Greek Catholic Church and Roman Catholics, their number is 3570 and 907 communities, respectively. (shrink)

The article is a philosophical reflection of the author, caused by M.N. Epstein’s book “Children’s Questions: Dialogues” (Moscow, 2020). The book presents more than 300 children’s questions, covering the most diverse facets of being: from the universe as a whole to psychological, moral, social, aesthetic problems. The idea of the book is to engage children and adults in a general conversation about the most important phenomena of the universe. The author of the article weaves the material of the book (...) into the outline of existential comprehension of truth. (shrink)

В книге отражена деятельность ведущих ученых, специалистов, руководителей, внесших большой вклад в развитие Философского факультета МГУ имени М. В. Ломоносова.

The two volumes of letters by Mikhail Lifschitz, recently published in Russian, reveal for the first time certain aspects of his relationship with György Lukács and his general intellectual and cultural role in the long history of Soviet aesthetics. The first volume contains all the known letters between Lifschitz and Lukács; the second volume contains the letters from Lifschitz to three of his younger colleagues. Both volumes throw considerable light on the development of Marxist aesthetics in the Soviet Union from (...) the 1930s to the 1980s. The extensive commentaries and notes provide context for the various discussions in the letters and situate the main issues under consideration within the wider historical and social context of the period. (shrink)