The Lagrangian and Hamiltonian properties of classical electrodynamics models and their associated Dirac quantizations are studied. Using the vacuum field theory approach developed in (Prykarpatsky et al. Theor. Math. Phys. 160(2): 1079–1095, 2009 and The field structure of a vacuum, Maxwell equations and relativity theory aspects. Preprint ICTP) consistent canonical Hamiltonian reformulations of some alternative classical electrodynamics models are devised, and these formulations include the Lorentz condition in a natural way. The Dirac quantization procedure corresponding to the Hamiltonian formulations is (...) developed. The crucial importance of the rest reference systems, with respect to which the dynamics of charged point particles is framed, is explained and emphasized. A concise expression for the Lorentz force is derived by suitably taking into account the duality of electromagnetic field and charged particle interactions. Finally, a physical explanation of the vacuum field medium and its relativistic properties fitting the mathematical framework developed is formulated and discussed. (shrink)

Andrei Platonov is known mainly for his larger works, often perceived as a surrealistic critic of revolutionary utopia and the building of communism. This makes it all the more interesting to consi...

Gorky’s story “Man,” as the title already makes evident, is a hymn of praise to man as the driving force of history, its main character, the source of all its meanings. However, man is...

Here, in our approximation of polaron theory, we examine the importance of introducing theT product, which turn out to be a very convenient theoretical approach for the calculation of thermodynamical averages.We focus attention on the investigation of the so-called linear polaron Hamiltonian and present in detail the calculation of the correlation function, spectral function, and Green function for such a linear system.It is shown that the linear polaron Hamiltonian provides an exactly solvable model of our system, and the result obtained (...) with this approach holds true for an arbitrary coupling constant which describes the strength of interaction between the electron and the lattice vibrations. Then, with the help of a variational technique, we show the possibility of reducing the real polaron Hamiltonian to a socalled trial or approximate linear model Hamiltonian.We also consider the exact calculation of free energy with a special technique that reduces calculations with the help of the T product, which, in our opinion, works much better and is easier than other analogous considerations, for example, the path-integral or Feynman-integral method.(1,2)Here we furthermore recall our own work,(4) where it was shown that the results of Refs. 7 and 8 concerning the impedance calculation in the polaron model may be obtained directly without the use of the path-integral method.The study of the polaron system's thermodynamics is carried out by us in the framework of the functional method. A calculation of the free energy and the momentum distribution function is proposed.Note also that the polaron systems with strong coupling(9) proved to be useful in different quantum field models in connection with the construction of dynamical models of composite particles. A rigorous solution of the special strong-coupling polaron problem, describing the interaction of a nonrelativistic particle with a quantum field, was given by Bogolubov.(3) The works of Tavkhelidze, Fedyanin, Khrustalev, and others(10–13) are dedicated to the further development and generalization of the Bogolubov method.Notice, too, that the electron-photon interaction effects play an important part in many problems of modern solid state theory (see, e.g., Refs. 7 and 14–19).The present paper summarizes a set of lectures delivered as a special course in the physics department of Moscow State University. (shrink)

Responding to recent concerns about the reliability of the published literature in psychology and other disciplines, we formed the X-Phi Replicability Project to estimate the reproducibility of experimental philosophy. Drawing on a representative sample of 40 x-phi studies published between 2003 and 2015, we enlisted 20 research teams across 8 countries to conduct a high-quality replication of each study in order to compare the results to the original published findings. We found that x-phi studies – as represented in our sample (...) – successfully replicated about 70% of the time. We discuss possible reasons for this relatively high replication rate in the field of experimental philosophy and offer suggestions for best research practices going forward. (shrink)

Appendix 1 was incomplete in the initial online publication. The original article has been corrected.

We discuss the main ideas that lie at the foundations of the approximating Hamiltonian method (AHM) in statistical mechanics. The principal constraints for model Hamiltonians to be investigated by AHM are considered along with the main results obtainable by this method. We show how it is possible to enlarge the class of model Hamiltonians solvable by AHM with the help of an example of the BCS-type model.

The Russian philosopher Nikolai Onufrievich Lossky considered himself a Leibnizian of sorts. He accepted parts of Leibniz’s doctrine of monads, although he preferred to call them ‘substantival agents’ and rejected the thesis that they have neither doors nor windows. In Lossky’s own doctrine, monads have existed since the beginning of time, they are immortal, and can evolve or devolve depending on the goodness or badness of their behavior. Such evolution requires the possibility for monads to reincarnate into the bodies (...) of creatures of a higher level on the scala perfectionis. According to this theory, a monad can evolve by being progressively reincarnated multiple times through a sort of process of metamorphosis from the level of the most elementary particles all the way up to the level of human beings or even higher. Lossky argues that the works of Leibniz contain scattered elements of such a systematic doctrine of reincarnation. He attempts to reconstitute this doctrine in an article that appeared both in Russian and German in 1931. The Russian version, ‘Ученiе Лейбница о перевоплощенiи какъ метаморфозѣ’, was published in the Сборникъ Русскаго института въ Прагѣ, vol. 2, 1931, pp. 77–88. The German version appeared under the title ‘Leibniz’ Lehre von der Reinkarnation als Metamorphose,’ in Archiv für Geschichte der Philosophie, vol. 40, n. 2, 1931, pp. 214–226. The content of the Russian and German versions is roughly the same, except for the omission, in the German version, of a mention of David Hume in the second sentence and of one paragraph and a half at the end of the article. The following is a translation of this article. I translated the text from the Russian version, which was in all appearances written first, but I also took the German version into account. The original pagination is added in angle brackets. Angle brackets are used wherever the additions are mine. — Frédéric Tremblay. (shrink)

The paper deals with the etymology of the personal names Qunï Säŋün and Toŋra Simä appearing in the ninth line of the Old Turkic Tonyukuk inscription. These names are borne by the envoys sent by the kagan of the Tokuz Oghuz to the Chinese and Khitan, respectively, to conclude a military alliance against the Turks. Both names have the same structure, a combination of an ethnonym vs. toŋra), referring to a tribal unit within the Tiele 鐵勒 confederation, and a title (...) of Chinese origin. Based on a thorough analysis of historical and philological data, the authors try to establish possible ethnolinguistic grounds for the Tokuz Oghuz mission, which have so far eluded researchers of the inscription and can be fully restored only in the light of the latest discoveries in the history and philology of Inner Asia of the Old Turkic period, e.g., the decipherment of the famous Khüis Tolgoi inscription from Mongolia. (shrink)

Emotional creativity (EC) is a pattern of cognitive abilities and personality traits related to originality and appropriateness in emotional experience. EC has been found to be related to various constructs across different fields of psychology during the past 30 years, but a comprehensive examination of previous research is still lacking. The goal of this review is to explore the reliability of use of the Emotional Creativity Inventory (ECI) across studies, to test gender differences and to compare levels of EC in (...) different countries. Thirty-five empirical studies focused on EC were retrieved and the coefficients required for the meta-analysis extracted. The meta-analysis revealed that women showed significantly higher EC than men (total N = 3,555). The same gender differences were also found when testing scores from three ECI subscales, i.e. emotional novelty, emotional preparedness and emotional effectiveness/authenticity. When comparing EC in 10 different countries (total N = 4,375), several cross-cultural differences were revealed. The Chinese sample showed a significantly lower average ECI total score than all the other countries. Based on the integration of results, the avenues for future research on EC and the breadth of influence of the concept of EC across different fields of psychology are discussed. Keywords: Emotional Creativity, Review, Meta-Analyses, Meta-Analysis, Definition, Emotional Creativity Inventory, ECI, Reliability, Gender Differences, Cross-cultural, Cross-culture, Personality Traits, NEO Personality Inventory, Big Five, Extraversion, Agreeableness, Openness to Experience, Introversion, Neuroticism, Emotions, Creativity, Cognition, Cognitive Abilities, Affect, Fantasy, Coping, Alexithymia, Anhedonia, Self-understanding, Motivation, Creativeness, Innovative Performance, Creative Ability, Artistic Creativity, Creative Thinking. MeSH Headings: Emotions, Creativity, Affect, Affective Symptoms, Gender, Sex, Gender Identity, Cross-Cultural Comparison, Transcultural Studies, Temperament, Extraversion, Neuroticism, Anhedonia, Creativeness, Cognition, Cognitive Function, Artistic Creativity, Creative Ability, Creative Thinking. (shrink)

This book overviews how different special sciences could be applied in everyday life. The book was published as part of a nonfiction agricultural series written and edited in part by Nikolai Borodin (1861-1937). In the pre-revolutionary period, Borodin and fellow scholar B. Bakhmetiev visted the USA to obtain a loan and ensure the execution of order for supply of military and agricultural equipment. During the Civil War Borodin joined the White movement and Kolchak's government which sent him to the (...) United States to purchase the agricultural machinery and equipment for educational institutions in Sberia. When the Bolsheviks won the war, Borodin remained abroad. (shrink)

This article analyzes Nikolai Berdyaev’s ideas concerning the spiritual origins of the 1917 Russian revolution. The philosopher believed that its sources were “demons” living in the Russian national spirit, discovered and awakened in the works of the Russian classics, such as Nikolai Gogol, Fyodor Dostoyevsky, and Leo Tolstoy. The main reason these demons were able to take hold of the Russian national consciousness was the collapse of everyday life, and the false orientation of this consciousness toward a violent (...) establishment of a new social order. This order attempted to create a moral of equality and fair distribution of property, while lacking a religious-metaphysical foundation. Berdyaev’s views are compared with the contemporary realities in Russia at the time and the search for a resolution to the deep sociopolitical and moral contradictions inherent in these realities. (shrink)

The glorious Sophia image of Nikolai Mokrogo, now completely forgotten, was the oldest national shrine and one of the first miraculous icons of Kievan Rus known to us. The name of the icon is associated with the "Miracle of the Infant in Kiev", which dates from the researchers no later than 1090. The legend tells about the marriage, which went to the pilgrimage to the relics of Boris and Gleb in Vyshgorod. They returned to Kyiv by the Dnipro in (...) a boat. In the road, a tired woman was asleep and dropped into the water a baby, which immediately drowned. Parents of the child turned to despair in despair. Mykola "having a great faith in him", asking for help. Indeed, the next morning the child of a bud was found undisturbed on the outside of the chambers of Sophia of Kiev: "... the child is lying wet in front of the image of St. Nikolai "[Leonid, Archimandrite. Life and miracles of St. Nikolai Mirlykysky and praise him. Investigation of two monuments of ancient Russian writing of the XI century. - St. Petersburg, 1881. - P. 90.] The icon of the saint, under which was found miraculously saved sv. Nicholas is a child in wet diapers, nicknamed Nikolay Mokrogo. For centuries it was located on the choirs of the St. Sophia Cathedral in the iconostasis of the Mykolaiv altar, on the right of the royal gates, occupying the place of the temple image. (shrink)

1st English translation: "The Philosophy of Inequality" is a significiant and passionately intense work by the eminent Russian religious philosopher, Nicholas Berdyaev (1874-1948), written in the early months following the 1917 Communist Revolution in Russia. It was published only later in 1923 in Berlin, following his expulsion from Russia. With his perspective of a personalist existentialism and philosophy of freedom, Berdyaev voices a powerful critique of societal myths and mentalities that lead to a crushing totalitarian control over life, not only (...) Russia then, but now also for our contemporary world. The present volume also includes the 1st English translation of Berdyaev's 1918 article, "Spirits of the Russian Revolution: Gogol/Dostoevsky/L. Tolstoy," which traces the prophetic literary motifs reflected in the Soviet Communist Russian Revolution. The present volume likewise includes the addition of an intensive chapter by the translator, addressing Berdyaev's Religio-Philosophic thought in its connection to aspects of Orthodox Christian theological insights, in an attempt to validate N. A. Berdyaev as indeed verymost an Orthodox Christian philosopher. (shrink)

Western political thought during the past two centuries has been inspired by a dream of liberation that has left it prey to ideological visions of utopia. Various attempts have been made to counteract this vulnerability, but one of the most ambitious has been relatively neglected. This is the use of the tragic vision to emphasize the limits imposed upon political action by the existence of ineliminable tensions inherent in the human condition. What is of especial interest in this connection is (...) the attempt made by Nikolai Berdyaev to bring the tragic vision to bear on the reformulation of socialism in particular. The article explores the strengths and weaknesses of his tragic version of socialism. (shrink)

The name Nikolai Fedorovich Fedorov has entered the ranks of the most outstanding thinkers who are worthy representatives of Russian philosophy. However, we shall not forget that this has become obvious only in recent years in the homeland of this unique philosopher. The scandal created by the publication in 1982 of Fedorov's works in the series Filosofskoe nasledie [Philosophical Heritage] is still remembered. On instructions from above, publication of the works was followed by dismissals, investigations, and allegations about the (...) resurrection, under conditions of "developed socialism," of the works of a "religious-conservative utopian"; there was also an anti-Fedorov campaign in the press. True, enthusiastic investigators—philosophers, literary figures, and artists—did not cease their efforts either before or after this ill-starred scandal to study and publish the works of this "strange" thinker. But it should be said—and this is pointed out in the book under review here—that under conditions of unfree development of philosophical thought, Fedorov's ideas were sometimes distorted to better accord with official attitudes, to make them "acceptable" for publication under the circumstances of that time, as well as for the sake of adapting them for the propaganda of various unofficial ideas, such as "native soil" ideas. Both Fedorov's person and his works have been surrounded by legend. Paradoxical though it may seem, foreign students of the works of the Russian philosopher have had more favorable conditions to study his legacy and have written many articles and books about him. Among them, the dissertation by Michael Hagemeister, Nikolai Fedorov. Studies of His Life, Works, and Influence, published as a book in the series Marburg Studies in the History and Culture of Eastern Europe in 1989, occupies a worthy place. (shrink)

This article provides a brief analysis of the life, work, and character of Nikolai Berdyaev. He is described as both a captive and apologist of freedom, and as an influential representative of existential personalism.

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

Volume 40, Issue 3, August 2019, Page 298-303.

This article discusses the body of work produced in the 1920–1930s by the Cosmist philosophers Alexander Gorsky, Nikolai Setnitsky, and Valeryan Muravyov as a representative case of the interaction between philosophy and literature typical for the Russian culture in the nineteenth to twentieth centuries. The article demonstrates how the synthesizing nature of the Cosmists’ creative thought, along with the multiplicity of their cultural roles, led to their use of genre forms which combined two types of writing, the literary and (...) the philosophical, namely, philosophical mystery plays, philosophical poems, aphorisms, and fragments. In addition, their aesthetic views and creative productions are shown in connection with the philosophical legacy of Nikolai Fedorov, who explored the notions of “projective culture,” of history as salvatory work, and of art as a re-creation of life. This study of poetry and prose of Gorsky, Setnitsky and Muravyov reveals the links between their aesthetic views, which were based on the notion of “cultural Central Image”, and their creative practices. (shrink)

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 relevance of the research is due to the interest of modern science in the successful experience of comprehending social reality and of social forecasting in forms nontrivial for systematic rational thinking. T topic is especially important in the context of global instability, in which human civilization has been living for the last decades. The main question is the possible existence of a critical philosophy in terms of the ideological pressure of the Soviet period. The author substantiates the hypothesis that (...) children’s literature could be a form of free development of philosophical thinking, permissible in these circumstances. The research is of practical value to humanities scholars studying Soviet and post-Soviet period Russian culture, literature, philosophy, regardless of their theoretical and ideological orientations, since it examines the philosophical aspects in the works by the Soviet children’s writer Nikolai Nosov, author of trilogy about Dunno (rus. Neznajka), and not well-known abroad. The article justifies the opinion that Nosov’s creative heritage is underestimated both in Russian and foreign humanities and not sufficiently analyzed. Through the analysis of N. Nosov’s texts, undertaken by Russian and foreign scholars and publicists (among which L. Abdel-Rahim and L. Karawan deserve a special mention), implicit social and philosophical ideas are revealed, and the basic social forecasting is determined in relation to the society of ‘developed socialism’. Marxist philosophy had a significant impact on N. Nosov’s worldview; however, the writer is alien to the ideological blinders of the dominant forms of Soviet philosophy. Nosov’s Marxism in the form of popular ‘children’s’ discourse suddenly finds itself able to effectively implement critical and prognostic function of philosophy. Being decades ahead of Soviet ideologists and philosophers in this respect, N. Nosov convincingly showed the problem nature of ‘developed socialism’. An important diagnosis of this society and a forecast for its future is possible ‘breakdown’ of the historical process (despite scientific and technical achievements) due to the insufficient level of culture and consciousness, the immaturity of social relations. (shrink)

This article is a study of the compatibility of the theory and practice of Marxism-Leninism and Orthodox Christianity. The great importance of this topic is due to its direct connection with the improvement of society and the ongoing controversy on this issue with attempts to integrate communism with Christianity. The work provides a historical and theological analysis based on a critical study of the works of the founders of Marxism-Leninism, their associates, historical and theological works, as well as historical documents (...) on this issue. The article examines the approaches of the teachings of Orthodox Christianity, as well as Marxism-Leninism to atheism, materialism, religion and the Church. For this purpose, the relevant texts of Holy Scripture, the opinions of the Church fathers and the views of the founders and followers of Marxism-Leninism are studied. The novelty of this study is that some documents are considered for the first time in the context of the problem under study. In addition, a more detailed and systematic historical and theological analysis of the comparison of the teachings of Marxism-Leninism and Orthodox Christianity on this topic is carried out in comparison with the available works. The purpose of the work is to study historical and theological works, as well as historical documents related to the problem under study. The article concludes that Marxism-Leninism in this matter is not compatible with Christianity and is directly opposed to it. Since the Second World War in the USSR, relations between the state and the Church have improved from time to time, but the official state course on Marxism-Leninism did not leave the possibility of their reconciliation. Currently, there are attempts to produce a symbiosis of these two teachings. Many Communists have a positive attitude towards the Church, so a dialogue between them is possible and necessary. But as long as the ideology of the Communists remains Marxism-Leninism, antagonistic to Christianity and any religion in general, in their ranks will always remain hostile to religion. Therefore, the synthesis of these teachings is impossible. (shrink)

Abstract“[A]n der Front des Kampfes um den Menschen selbst”. Anthropogenetics and Anthropotechnics in Soviet Thought. The period between 1920 and 1930 reveals in Russia a practical manifestation of the technologies of the self, which see the body not only in a poetic‐symbolical way, but practically as a material of shaping and rebuilding. In this bio‐social discourse of a genetically perfected ‘new man’, Russian theorists of eugenics are looking back on traditional parallels of animal and plant breeding. The most influential group (...) of eugenics were the Russian biologists, especially the key players and the founders of the Russian genetics research Nikolai Kol′tsov (1872–1940) and Aleksandr Serebrovskii (1892–1948). It will be demonstrated that ‘human breeding’ (Russ. ‘Antropotekhnika’) is based both on the semantics and on the methodology of traditional animal and plant breeding. (shrink)

Despite its short historical moment in the sun, behaviorism has become something akin to a theoria non grata, a position that dare not be explicitly endorsed. The reasons for this are complex, of course, and they include sociological factors which we cannot consider here, but to put it briefly: many have doubted the ambition to establish law-like relationships between mental states and behavior that dispense with any sort of mentalistic or intentional idiom, judging that explanations of intelligent behavior require reference (...) to qualia and/or mental events. Today, when behaviorism is discussed at all, it is usually in a negative manner, either as an attempt to discredit an opponent’s view via a reductio, or by enabling a position to distinguish its identity and positive claims by reference to what it is (allegedly) not. In this paper, however, we argue that the ghost of behaviorism is present in influential, contemporary work in the field of embodied and enactive cognition, and even in aspects of the phenomenological tradition that these theorists draw on. Rather than take this to be a problem for these views as some have, we argue that once the behaviorist dimensions are clarified and distinguished from the straw-man version of the view, it is in fact an asset, one which will help with task of setting forth a scientifically reputable version of enactivism and/or philosophical behaviorism that is nonetheless not brain-centric but behavior-centric. While this is a bit like “the enemy of my enemy is my friend” strategy, as Shaun Gallagher notes (2019), with the shared enemy of behaviorism and enactivism being classical Cartesian views and/or orthodox cognitivism in its various guises, the task of this paper is to render this alliance philosophically plausible. Doi: 10.1007/s11229-019-02432-1. (shrink)

In their update to Intentionality All-Stars, Hutto and Satne claim that there is currently no satisfactory account for a naturalised conception of content. From this the pair suggest that we need to consider whether content is present in all aspects of intelligence, that is, whether it is content all the way down. Yet if we do not have an acceptable theory of content such a question seems out of place. It seems more appropriate to question whether content itself is the (...) problematic assumption. This paper will explore this question, with the analysis hinging on whether those trying to naturalise content are facing a tough challenge as Haugeland has suggested, or whether it is a genuine dilemma as Hutto has suggested elsewhere. If those attempting to naturalise content are facing a genuine dilemma, a dilemma in which the non-existence of content is one of the horns, then it would seem that the issue is not at what stage you posit content, but whether you should posit content at all. This also has the added benefit of shifting the debate to a more global discussion, that is, the best way to explain intelligence, period. (shrink)

The article investigates the peculiarities of Durer's aesthetic views in the context of Renaissance philosophy and the theory of cognition of Modern times. Its provisions are compared with fragments of texts by L.-B. Alberti, Leonardo da Vinci, Raphael. The semantic interrelationships of Durer's positions with mysticism, pantheism, natural philosophy and empiricism of Modern Times are emphasized. The interrelation of the problem of knowledge with the theme of freedom and beauty is considered in detail. The authors analyze various opinions and ways (...) of comprehending the beautiful, presented in the philosophical constructions of Durer, his concept of "rational knowledge", "scientific ignorance". Special attention is paid to the boundaries of freedom in Durer's representation. The novelty of the research lies in the fact that the presented concept of the evolution of A. Durer's aesthetic views helps to comprehend those contradictory trends that existed in the Renaissance itself. Thus, Durer believed that freedom conditioned by knowledge ends where attempts to transcend nature begin. A necessary condition for freedom is the understanding that the beautiful is relative. From the understanding of the relativity of the beautiful, from the concrete utopian program of its achievement, an imperative grows, meaning denial, the completion of the aesthetics of Rebirth. According to him, the artist should not limit himself to one type, but should be knowledgeable in various ways of depicting all kinds of types. In order to make such an image as is required of him. Thus, the professionalism of the artist, his experience, knowledge, recognition of the power of knowledge and, at the same time, understanding of its relativity – all this, as an achievement of the Renaissance theory of art, loses its meaning. All this is sacrificed to the tastes of employers. (shrink)

The article presents the author’s reflection on the topic of scientific communication and forms of presentation of scientific results in the form of journal publications. As a starting point for reflection served the meeting that took place on March 28, 2019 held by the editor-in-chief of the Russian Journal of Philosophical Sciences Khachatur Marinosyan with new researchers. The event was mainly devoted to the structure of the representation of modern knowledge, a crucial role in which is continued to be played (...) by a scientific journal that should be considered as a special phenomenon of intellectual culture. The operation of a journal is considered from the communicative perspective. In addition to the main topics of scientific communication, during the meeting some relevant to the institutional functioning of knowledge topics were also discussed: ageism, interdisciplinarity, transmedia, formalization of knowledge, international unification and formal indexation of journals. The meeting, which format was unusual for contemporary Russian science, aroused the interest of the professional community. The relevance and just-in-time character of the “dialogical” approach to the functioning of science was evidenced by the participants. The Social Philosophy Department of the Institute of Philosophy of Russian Academy of Sciences hosted the meeting, which was attended by the beginning scientists from Lomonosov Moscow State University, National Research University Higher School of Economics, Institute of Philosophy of the Russian Academy of Sciences and independent researchers who do not have an institutional position in academic institutions but are engaged in research activities. The most important conclusion of the meeting is that there are the possibility and necessity of thematic updating of humanitarian and, in particular, philosophical knowledge by the work of beginning but promising authors, and editorial boards should be ready to that if they want to maintain journal’s leading status and keep up with the times. (shrink)

The article examines one of the many philosophical problems that arise in the discussion on the prospects of unconditional basic income implementation. The author believes that the question of the future of labor should be reviewed in a social-philosophical perspective. The analytical potential of philosophical thinking can be useful in predicting the consequences of implementing the basic income initiative. The article proceeds from the premise that in the 21 st century the idea of basic income application turns from a utopian (...) project into real measures roadmap. The economic well-being provided by the widespread use of technical means makes it possible to seriously plan the transfer of many workers employed in the sector of services and non-material production to basic income. The author points out that first of all it is necessary to assess the consequences of such a measure for the people. Traditionally, capitalist society has been built around a narrative that hard work is well rewarded. The opposition of labor and free time has shaped consumption patterns and life strategies for several generations. In the conclusion, the author suggests to consider whether, by removing such a system-forming element from the social structure, the society itself will be put under threat. It may turn out that an initiative aimed at changing society for the better will actually turn out to become a personal disaster for many people who will not be able to find a use for themselves in the new world, which is already not built around labor. Among other things, the author draws attention that contemporary capitalism, by actualizing the idea of basic income, abolishes the very opportunity of human choice. Virtually all human activity transforms into alienated labor. (shrink)