Why_read_Philosophy_of_original-_and_creative-thinking_rather_than_derivative_academic_professionals _ Meta-Philosophy and Philosophy’s rationale, aims, subject-matter and methods. What is philosophy for the creative-, original-thinking philosopher? Why is he doing philosophy? Where does his philosophical problems and insights come from? Comparing speculative/revisionary metaphysics, descriptive metaphysics and the explorative ‘metaphysics’ of the Socratic Method and the Philosophical Investigations. Comments on, or thinking through and with philosophical problems that cannot be dis/solved, Suber’s Meta-philosophy themes and questions, surveys of philosophers (and their believes) and Plant’s ‘On the (...) Domain of Meta-philosophy’. Socio-cultural, psychological and other factors related to the doing of philosophy. (shrink)

The main aim of the paper is to present the results of research concerning psychological and socio-cultural risk factors for development of negative anti-health attitude toward one’s body in young Polish women. The study comprised 120 women, of 20 to 25 years of age, with similar socio-demographic status who so far in the course of their lives have not disclosed mental or somatic disturbances. The theoretical theses for the research model were the contemporary cognitive concepts, as (...) well as socio-cultural concepts. The following have been used in the study: thematic drawings, the Contour Drawing Rating Scale developed by - developed by Thompson & Gray, the Eating Disorder Inventory created by D. Garner, The Sociocultural Attitudes Towards Appearance Questionnaire 3, and questionnaire for behaviour towards the body. The results confirmed the existence of negative attitude toward one’s own body, as well as development of inclinations for compensation-generating behaviour. A group of risk factors has been identified, which may lead to the development of the above attitudes and behaviours toward one’s body in healthy women, who at the same time do not accept the image of their real bodies. (shrink)

The fundamental changes that took place at the beginning of the 21st century in all spheres of public life actualized the personalized trend of the modern personality, namely its social and professional development, which is associated with the concept of “career”. The purpose of the article is to characterize the pool of factors that determine a career as a socio-cultural phenomenon of modern society. Based on macro- and microsociological approaches, the parameters of career transformation are determined. Economic ones (...) consist in the transition from working professions to expert-type professions that require a high level of education and specialization. Technological - in the development of information technologies, which led to changes in the technical and technological component of social production and the growth of a separate social group of intellectual workers. The transformation of interests and value orientations of a person has led to a shift in the emphasis of personal performance from external signs to individualistic factors. The patterns of new realities in the world of work, which led to the transformation of the concept of career and new trends, are characterized. The first model includes the presence of higher education, intellectual work in the specialty and a fairly low level of income. The second model is based on ideas about the American dream and the unlimited possibilities of the individual, where the main component is a high material status and own business as a symbol of success. The third model is a highly paid professional with a high level of prestigious education and a good profession. A new type of career is defined - “polyvariant”. These days, success in career strategies requires constant professional development and gaining experience. Through the individualization and pluralization of lifestyles and consumption, people are more able to choose their own path to success, including various forms of life and career development. The tendencies of the spread of self-employment and the development of professional qualities in the career strategies of a modern person are determined. Through the individualization and pluralization of lifestyles and consumption, people are more able to choose their own path to success, including various forms of life and career development. (shrink)

Although it is a common claim in the ecological psychology literature that our perception of the environment’s affordances is influenced by socio-cultural norms, an explanation of how this is possible remains to be offered. In this paper, I outline an account of this phenomenon by focusing on the ecological theory of perceptual learning. Two main theses are defended. First, I argue that to account for how socio-cultural norms can influence perception, we must pay attention not only to the (...) education of attention but to the education of intention too. Consequently, I offer some ideas about how intention can be socio-normatively educated. Secondly, I hold that the education of intention occurs via the acquisition of habit-based preferences for particular actions. I claim that once we understand how these habit-based preferences relate to socio-cultural norms, the hypothesis that norms must be represented in the individual’s mind for them to influence affordance perception is no longer needed. If this hypothesis is on the right track, we can have an explanation for how perception can be normatively shaped and direct (non-mediated by internal representations and inferences) at the same time. (shrink)

The article соnsiders the socio-cultural aspects of the standard model (SM) in elementary particle physics and history of its creation. SM is a quantum field gauge theory of electromagnetic, weak and strong interactions, which is the basis of the modern theory of elementary particles. The process of its elaboration covers a twenty-year period: from 1954 (the concept of gauge fields by C. Yang and R. Mills) to the early 1970s., when the construction of renormalized quantum chromodynamics and electroweak theory (...) wеre completed. The socio-cultural aspects of SM are explored on the basis of a quasi-empirical approach, by studying the texts of its creators and participants in the relevant events. We note also the important role of such an “external” factor as large-scale state projects on the creation of nuclear and thermonuclear weapons, which provided personnel and financial support for fundamental research in the field of nuclear physics and elementary particle physics (the implementation of thermonuclear projects took place just in the 1950s, and most of the theorists associated with the creation of SM were simultaneously the main developers of thermonuclear weapons, especially in the USSR). The formation of SM is considered as a competition between two research programs (paradigms) – gauge-field and phenomenological, associated with the rejection of the field concept. The split of the scientific community of physicists associated with this competition is going on during this period. It’s accompanied by a kind of “negotiations”, which in the early 1970s lead to the triumph of the gauge field program and the restoration of the unity of the scientific community. The norms and rules of the scientific ethos played the regulatory role in this process. The scientific-realistic position of the metaphysical attitudes of the majority of theorists and their negative attitude to the concepts of philosophical relativism and social construction of scientific knowledge are emphasized. Some features of the history of SM creation are also noted, such as the positive role of aesthetic judgments; “scientific-school” form of research (in the USSR), its pros and cons; a connection to historical-scientific “drama of ideas” with “dramas of people” who made a wrong choice and (or) “missed their opportunities”. (shrink)

This publication aims to analyze the economic, social, and cultural phenomena that first appeared in the "era of revolutions" that occurred in the nineteenth to early twentieth centuries. The modern European trend toward tolerance, which is the basis of current social and cultural changes, including in our country, has specific intellectual grounds. The subject of the study was the ideosphere of the nineteenth and early twentieth centuries, including philosophical, economic, and psychological concepts that gave rise to modern trends in (...) these areas. The result of this study was the determination of the reasons that caused the change of the ideological paradigm in Europe. The novelty of the research lies in the fact that, for the first time, the intellectual foundations of the formation of tolerance as an actual socio-cultural phenomenon are analyzed. This article consistently proves that among the first such grounds, it is possible to determine the emergence of machine production and, as a result, the appearance of a mass person with a culture corresponding to them, performing a compensatory and entertaining function. The most important cultural foundation is mainly the intellectual "background" created by the teachings of Friedrich Nietzsche, Karl Marx, and Sigmund Freud. The ideas of Anglo-American pragmatism played a significant role in forming a new morality, which included the denial of religion and its values, giving it a utilitarian character. During the subsequent historical period and at present, these views have become the basis for the creation of the so-called "individual faith," in which religion ceases to be the guide of human life but only serves the needs of the individual. The desacralization of religion leads to the study of different aspects of sexuality, which opens up the possibility for modern thinking about gender. The concept of "natural law" should also be attributed to the intellectual factors of the formation of modern European tolerance. (shrink)

The article is devoted to the analysis of the influence of the ancient Chinese philosophy of Taiji on artistic creativity and the development of the internal evolution of artistic culture. Taoist philosophy of nature and Confucian ethics synthesized the philosophical core of the traditional Chinese worldview with its emphasis on the simplicity and naturalness of the world order, and formed the fundamental principles of Taiji. Fundamental to Taiji, the concept of Yin and Yang emphasizes the dual nature of (...) the existence of movement and variability as a balance of opposing forces of development. The Taiji philosophy of dialectical development is supplemented by the idea of ​​the genesis of renewal energy - Qi. The main research method is the method of revitalizing traditional systems on a new intellectual basis. The method of diachronic analysis of the social situation that influenced the development of Chinese neorealism in art was used. As a result of the study, the functional significance of the influence of the principles and philosophical ideas of taiji on the evolution of neorealism is described. Using the example of the work of Chinese neorealist artists Xin Dongwan and Zheng Yi, the authors come to the conclusion that there are three driving factors of artistic motivation for creativity: internal, external and subjective. The basic principles of Taiji philosophy and ethics, such as: the naturalness of change without the use of force (Wu Wei), change as the only constant in the existence of the world and its stability, gentleness - help develop the creative power of renewal. The idea is shown that in the ancient Chinese philosophical heritage, Confucianism and Taoism became two full-fledged directions, functionally complementing each other in explaining differences in cultural, political, philosophical and social environments. (shrink)

The article provides a comprehensive view of the problem of continuity and succession in contemporary Russian philosophy by considering the filiation of ideas as well as external factors of historical, socio-cultural, mental, and psychological nature. Examined as well are factors both conducive and detrimental to the continuity and succession of ideas. The major part of the article concerns the most important philosophical schools in contemporary Russia and offers an analysis of their ideological genealogy within the (...) history of Russian and Soviet philosophical thought. (shrink)

Deconstruction of the Soviet in paraphrases of precedent cultural signs is for the first time considered from a socio-philosophical position: the socio-cultural and socio-psychological reasons for this phenomenon are analyzed, and its influence on the reception of the Soviet theme by modern public consciousness is theorized. It has been established that the tendency of ironic paraphrasing of Soviet precedents is predetermined by the morphology of Soviet culture and by a number of factors associated with the (...) properties of social psychology as well. The author points out that paraphrases are capable of creating an alternative thesaurus of Soviet culture and broadcasting specific values. (shrink)

Contemporary research on mindreading or theory of mind has resulted in three major findings: There is a difference in the age of passing of the elicited-response false belief task and its spontaneous–response version; 15-month-olds pass the latter while the former is passed only by 4-year-olds. Linguistic and social factors influence the development of the ability to mindread in many ways. There are cultures with folk psychologies significantly different from the Western one, and children from such cultures tend to show (...) different timetables of mindreading development. The traditional accounts of the data are nativism, rational constructivism, and two-systems theory. In this paper, we offer criticism of these traditional cognitivist accounts and explore an alternative, action-based framework. We argue that even though they all seem to explain the above empirical data, there are other, theoretical reasons why their explanations are untenable. Specifically, we discuss the problem of foundationalism and the related problem of innateness. Finally, we explore an alternative, action-based framework that avoids these theoretical limitations and offer an interpretation of the empirical data from that perspective. (shrink)

An important amount of research effort in psychology and neuroscience over the past decades has focused on the problem of social cognition. This problem is understood as how we figure out other minds, relying only on indirect manifestations of other people's intentional states, which are assumed to be hidden, private and internal. Research on this question has mostly investigated how individual cognitive mechanisms achieve this task. A shift in the internalist assumptions regarding intentional states has expanded the research focus with (...) hypotheses that explore the role of interactive phenomena and interpersonal histories and their implications for understanding individual cognitive processes. This interactive expansion of the conceptual and methodological toolkit for investigating social cognition, we now propose, can be followed by an expansion into wider and deeply-related research questions, beyond (but including) that of social cognition narrowly construed. Our social lives are populated by different kinds of cognitive and affective phenomena that are related to but not exhausted by the question of how we figure out other minds. These phenomena include acting and perceiving together, verbal and non-verbal engagement, experiences of (dis- )connection, management of relations in a group, joint meaning-making, intimacy, trust, conflict, negotiation, asymmetric relations, material mediation of social interaction, collective action, contextual engagement with socio-cultural norms, structures and roles, etc. These phenomena are often characterized by a strong participation by the cognitive agent in contrast with the spectatorial stance typical of social cognition research. We use the broader notion of embodied intersubjectivity to refer to this wider set of phenomena. This Research Topic aims to investigate relations between these different issues, to help lay strong foundations for a science of intersubjectivity - the social mind writ large. To contribute to this goal, we encouraged contributions in psychology, neuroscience, psychopathology, philosophy, and cognitive science that address this wider scope of intersubjectivity by extending the range of explanatory factors from purely individual to interactive, from observational to participatory"--Provided by publisher. (shrink)

The subject of the study is the socio-cultural threats to the information security of Russian citizens associated with ChatGPT technologies (Chat Generative Pre-trained Transformer, a machine-generated text response generator simulating a dialogue). The object of research − evaluation of the ratio of advantages and threats of generative language models based on "machine learning" in modern (2021-2023) scientific literature (journals HAC K1, K2 and Scopus Q1, Q2). The scientific novelty of the research lies in the culturological approach to the analysis (...) of threats to the security of Russian citizens associated with the use of ChatGPT as one of the technologies of "artificial intelligence". The formulation of the problem of the classical Turing test "to distinguish a person from a machine" is characterized as a scholastic abstraction, instead a more correct and productive approach is proposed: a socio-cultural assessment of the value (based on cultural axiology) of new computer technologies. The starting point of the analysis is the determination of socio-cultural value (or, conversely, damage) as a result of the use of generative language models based on machine learning. Further, the contribution and responsibility of various socio-cultural subjects of its creation and application are revealed − user, creator and developer. The result of the application of the proposed approach is the deconstruction of the discourse of the "philosophy of artificial intelligence" in terms of uncritical translation of developer declarations intended for marketing and attracting financing. Hypertrophied perception, precariously balancing on the edge of utopia and dystopia, is assessed as a risk of incorrect identification and ranking of threats to information security. Assumptions about the hypothetical "superweapon of psychological warfare" mask modern incidents of cross-border leakage of confidential data, the risks of being held accountable for publishing deliberately false information and illegal content as a result of using ChatGPT. National security measures are recommended, including restrictive measures and increasing the general civil culture of information security of users, as well as the orientation of domestic developments of solutions of this type on traditional values, socio-cultural identity and interests of Russian citizens. (shrink)

The problem of tolerance is analyzed against the background of the acute challenges of today and transformation of humanities from antiquity to postmodernism. Tolerance-related definitions arose in philosophy are examined retrospectively: patience, tolerance, respect, trust, harmony in diversity. The methodological significance of the integrative interdisciplinary prism in consideration of the phenomenon of tolerance is shown. Three leading sociocultural and communicative strategies of tolerance in social agreements have been identified: tolerant internal dialogue, tolerant communication with the world, tolerant interpersonal communication. (...) The limits of tolerance are outlined, beyond which it becomes quasi-tolerance, because behind the simulacrum of tolerance hides indifference, conformism of communicators, or sprouts of intolerance, aggression, mobbing. With the help of sociological and synergetic theories the idea of balance of tolerance in psychological, mental and spiritual, physical aspects of human existence is defended. Autotolerance is due to human self-knowledge, sound self-esteem, developed mental and emotional quotient, and under such conditions it strategically determines a tolerant dialogue with the world, a constructive worldview. In turn, it needs critical thinking and an ecological attitude to information, especially in the context of media manipulation and phubbing. The simulacrum of modern pop literature on positive thinking is outlined, in contrast to which the life-creating potential of practical philosophy is revealed, which contributes to creation of socio-cultural and communicative communities. (shrink)

Words appear to be denizens of the external world or, at any rate, not wholly mental, unlike our pains. It is the norm for philosophical accounts of words to reflect this appearance by offering various socio-cultural conditions to which an adequate account of wordhood must cleave. The paper argues, to the contrary, that an adequate account of word phenomena need avert to nothing other than individual psychology along with potential external factors that in-themselves do not count as linguistic. (...) My principal leverage will be that, by everyone’s lights, whatever words are, they are syntactically combinable and possess structural properties. But such conditions cannot be externally realised; instead, they are aspects of our internally realised cognitive capacity. It will also be argued, however, that the position is consistent with much of our common lore about words, albeit sans an externalist linguistic ontology. (shrink)

The study of social, ethical, and political issues from a naturalistic perspective has been pervasive in social sciences and the humanities in the last decades. This articulation of empirical research with philosophical and normative reflection is increasingly getting attention in academic circles and the public spheres, given the prevalence of urgent needs and challenges that society is facing on a global scale. The contemporary world is full of challenges or what some philosophers have called ‘existential risks’ to humanity. Nuclear wars, (...) natural and/or engineered pandemics, climate change, global totalitarianism, and emergent technologies, are some of the challenges mentioned by many authors devoted to the study of long-term potential risks for the survival of the human species. However, while there are many reasons to be a pessimist about the future of humanity, there is also a lot of ink wasted in showing that the world today is far better than we had in the past and also that there have been many instances of social and moral progress in the last centuries. Some authors have even claimed that “we have made more progress over the last 100 years than in the first 100,000”. According to ‘our world in data’, some of the most relevant advances of humanity in the last centuries have to do with the reduction of poverty and/or inequality, better health and security, the decline of violence and war, and the development of democracy and institutional mechanisms to guarantee individual freedom and rights. Yet, there is a more concrete concern that our world faces nowadays, and requires a particularly detailed analysis. In a few words, the advance in information and communication technologies, the huge volume of people migration because of prevalent instances of global inequality, and the reality of an interconnected world that just mirrors an extensive history of massive human intergroup relations open the question about the feasibility of social and moral progress in the contexts of diverse, multicultural, and unequal societies. This makes it crucial to reflect not only on whether human societies may keep advancing on a path of social progress, but how this can be achieved by addressing the challenges of inequality and potential intergroup conflict. This concern closely relates to the further consolidation of democratic values and the achievement of a more generalized consideration of the equal moral value of human individuals far from group, ethnic, or collective distinctions. This vision of progress follows the moral convictions that have been considered right and worthy to be pursued by most ethical theories explored by philosophers and social scientists so far. This work aims to contribute to the study of the mechanisms and feasibility of social and moral progress grounded on the precept of human equality and is guided by the idea that social and moral progress in a plural world requires the accomplishment of a more democratic and tolerant society. These forms of progress have already been defined by philosophers Allen Buchanan and Russel Powell as inclusivist forms of moral progress. According to these authors, inclusivist moral progress is featured by the transformation of moral judgments, motivations, and norms guided by the rejection of “group-based restrictions on moral standing and moral status” (2018). The work of Buchanan and Powell is fundamental for the argumentation developed in this work since they have pioneered a more complex debate in the field of evolutionary social sciences and philosophical anthropology. In brief, these authors have inquired how human nature, conceptualized by the advances in evolutionary thinking and the empirical sciences, is related to our moral convictions and the possibilities that we have to establish certain forms of social and moral progress. The work of Buchanan and Powell contributes to the debate on moral progress by incorporating empirically-informed concepts and arguments. With this objective in mind, they develop their discussion around a generalized tension between exclusivist and inclusivist forms of moral progress. This tension revolves around the question of whether and to what extent human moral concerns, motivations, and norms, are limited or bounded by social identities, group thinking, or collective values. This question is at the center of this work. In other words, I aim to answer whether and to what extent the nature of our social and moral cognition hinders or enables the development of inclusivist forms of morality and moral progress. As I mentioned so far, the distinction between exclusivist and inclusivist forms of morality has a practical implication and facilitates the reflection on the mechanisms and feasibility of concrete forms of progress based on the precept of human equality, which is the road to progress that we should follow according to most ethical theories. The distinction between exclusivist and inclusivist morality is not used here as a form of summarizing highly divergent descriptive approaches to morality, but as a way to address the practical implications of morality research, particularly around the question of the feasibility of social forms of progress based on the precept of equality and tolerance. My objective then has less to do with offering a conceptualization of human morality or with the proposition of a new ethical perspective. Instead, I aim to identify, from an empirically informed perspective, what enables the achievement of egalitarian forms of social progress, to subsequently offer a normative reflection about what we should do if we want to accomplish such inclusivist forms of progress. This task is of great relevance, having in mind that some theoretical proposals on the matter have claimed that human prosocial behavior and morality are constrained by exclusivist fixed tendencies as a product of our evolutionary history. According to these views, human morality is a group-centered cognitive and behavioral expression that has severe limits in its scope and extent, which hinders in the end the emergence of inclusivist forms of moral concerns and behaviors. These claims align with the philosophical intuition about the ‘dissociation of empathy’, or the fact that human individuals tend to express empathy and sympathy preferably for members of their group whereas their empathic and moral concern and recognition for outgroup individuals tend to be reduced or eliminated in real-life social interactions. Multiple theorists have expressed, however, that these assumptions are wrong for empirical and philosophical reasons, which results in a serious challenge to the conception of human morality as exclusivist by nature. Furthermore, simple intuition and practical experience constantly show us that human individuals can develop and endorse a broad spectrum of moral considerations and adopt an arguably inclusivist stance concerning the kind of persons or agents that deserve moral concern. Moreover, and adopting a historical perspective, the expansion of cultural and commercial exchanges, the consolidation of democracy, the development of welfare states, or the emergence of institutions based on the concept of universal human rights, have partially driven human progress based on the impartial concern for the well-being of persons. These historical instances of cultural evolution and institutional design have shown that it is feasible to promote behaviors and attitudes grounded in impersonal prosocial and inclusivist principles. This optimistic perspective, however, still begs the question of the exact relationship between social, cultural, and historical contexts, and the emergence of certain behavioral expressions of inclusivist morality. This is crucial since a great number of human individuals around the world still do not make part of these instances of social progress, and some authors have suggested that such instances of social and moral progress are particularly favored by the contexts of the WEIRD world, that is the world of Western, Educated, Industrialized, Rich, and Democratic societies. Some of these approaches consider moral inclusivity a ‘luxury good’ and follow the ‘dependency thesis’ according to which the expression of moral inclusivity depends on the presence of very concrete material conditions that trigger inclusivist and impersonal prosocial tendencies that human beings are not able to express in threatening contexts without physical security. This thesis is problematic for various reasons and has led to incomplete explanations about the enabling and causal factors of inclusivist moral progress, as well as unsatisfactory suggestions about what we should do to foster the accomplishment of more generalized instances of progress based on inclusivist concerns. In an attempt to contribute to this debate, the main objective of this thesis is to offer an alternative proposal about the nature of human morality and a more detailed reflection on what we should do if we want to further accomplish such instances of progress. More precisely, this work adopts a particular developmental and constructivist vision of human morality to answer the question of how feasible it is to reach generalized forms of social progress based on the precepts of moral inclusivity. Furthermore, it offers some ideas about what are the most adequate and favorable conditions to foster such progress both at the individual and the collective level. At this point, a preliminary clarification of some starting points is necessary. In the first place, and contrary to what other authors have proposed when debating moral progress from an empirically-based approach, my perspective adopts a radical developmental and constructivist perspective, following particularly the conceptual and empirical ideas of the social-domain theory in moral psychology. From this perspective, morality is a domain of normative and social knowledge that develops and emerges in human interactions. Moral concerns, judgments, and norms are not only the result of the expression of innate adaptive intuitions, nor the product of social conformity and a simple process of mirroring the normativity that communities have established to organize their social life. Human individuals, instead, construct moral concerns and judgments during their situated interactions. More specifically, the constructivist tradition claims that we need to research how moral concerns, judgments, and reasons emerge in social interactions and how human beings construct the content of their moral knowledge in the first place. Based on these ideas, morality is defined here as the result of a constructive process through which human individuals, by the means of constant interactions on a background of mutual respect and recognition, develop evaluative concerns about how we ought to treat others, and how to ‘care’ and ‘respect’ others’ well-being, needs, and vulnerabilities. This developmental-constructivist theory of human psychology contributes to an alternative understanding of the origins of moral variability and informs a very particular normative stance about the most desirable contexts needed for the urgent accomplishment of inclusivist forms of morality in contemporary societies. This is so given that the very same definition of morality adopted presupposes the feature of inclusivity. The main objective of this work is then to argue, based on a developmental perspective, what are the most favorable conditions to foster the development of moral inclusivity and what we should do to accomplish concrete instances of moral progress that truly help us to overcome our most urgent moral challenges. The whole thesis is organized as follows. In part I, I show how received visions about human social evolution have informed conceptions of morality as an adaptive function evolved to solve the challenges of cooperative life. Based on these assumptions, some theories argue that human morality is limited by the boundaries of group thinking, and always obeys the mandates of collective interests and the will of the majority. However, this conception has problematic implications from a normative and ethical perspective. The aim of Chapter 1 is to present this introductory debate in detail. In chapter 2, I consider a relevant amount of scientific evidence that helps to consolidate a more optimistic and inclusivist perspective about the starting conditions of human prosocial behavior. Later, I will summarize some ideas offered to explain the possible evolutionary mechanisms that led to the consolidation of these inclusivist capacities. However, I will also show how evolutionary theories that share the same adaptationist foundations but initially seem relevant to explain the feasibility of moral inclusivity, result incomplete when considering the complexity of moral behavior and its ethical implications. Part II is devoted to presenting a developmental alternative to the adaptationist versions around the starting conditions of morality. In this section, I first summarize the epistemological, conceptual, and empirical basis of a constructivist perspective already proposed by several authors in the last decades. This is the goal of chapter 3. More precisely, I adopt the conceptualization of morality established by the social-domain theory school and clarify its conception of the situated development of moral concerns, motivations, and norms. All these ideas are essential for my argumentation on the feasibility of inclusivist moral progress offered later. Chapter 4 provides a more detailed idea of constructivist thinking about moral development, by analyzing one particular dimension: the development of moral concerns for fairness and the sense of justice in distributive dilemmas. In Part III, I assume a constructivist perspective on morality to contribute to the philosophy of moral progress. In particular, I discuss the implications of such a perspective for the conceptualization of human moral nature and discuss what are the most favorable conditions for moral inclusivity to emerge. Answering that question is of enormous relevance since favoring the transition of human societies towards more inclusivist forms of moral concern and behavior supposes a more generalized accomplishment of our most urgent moral convictions. Previous developmental or culturally-sensible attempts to explore this issue are already on the market. As mentioned before, most authors have approached the topic by situating the cultural evolution and development of (inclusivist) moral progress in the WEIRD world. For instance, some of these authors claim that very concrete material conditions (mostly present in the Western World) have been necessary for triggering inclusivist and impersonal prosocial tendencies that human beings are not able to express in threatening contexts without physical security. Despite their interest in explaining inclusivist morality and the feasibility of inclusivist forms of progress following a naturalistic and culturally situated approach, these theories are problematic for two main reasons. In the first place, most of the authors that explain moral progress tend to focus exclusively on the consolidation of liberal values in the Western world and the underlying adoption of laws, social-epistemic practices, and public narratives about tolerance and inclusivity, as unequivocal signs of inclusivist morality. Nevertheless, there is an enormous distance between the institutional and public support of inclusivist moral values or the construction of public images of tolerance and inclusivity, and the real materialization of impersonal moralities in situated social interactions. Secondly, the variability of human moral behavior is far bigger than most of the theories in moral psychology and moral progress tend to assume. Accordingly, inclusivist and exclusivist forms of morality may develop simultaneously in similar or divergent geographical and socio-ecological environments, including those with harsh conditions such as competition for scarce resources, potential intergroup conflict, and risks of disease transmission. In addition, harsh environmental conditions are usually present in almost all societies around the globe, and the presence of socio-ecological conditions such as physical security and prosperity, predominant in highly resourced populations, do not prevent the existence of exclusivist moral tendencies. My model explores a different perspective on the relationships between cultural, institutional, and historical factors, and the situated development of human morality. This supposes a clear distinction from previous approaches to the matter since it offers a different view on what we should do to pursue further instances of inclusivist social progress. In the fifth chapter, I first analyze the proposals of some defenders of the ‘dependency’ theory. The attention is focused on the ‘Evolutionary Developmental Model’ proposed by Buchanan and Powell (2018). Based on a critique of this approach, I will argue that to explain the evolution and development of human morality in its multiple manifestations, it is essential to put focus on social interactions. This also involves a different perspective on human-environment relations that in line with a constructivist worldview makes an innovative contribution to the philosophy of moral behavior and moral progress. Later, in the sixth chapter, I will define my alternative relational view of inclusivist morality and I will offer my view on how to establish favorable conditions that make inclusivist morality possible. Complementing the constructivist approach, my conception is based on the essential role of equality and individuality and on how moral inclusivity is favored if moral concerns do not develop driven by the accomplishment of group-centered, binding, and communitarian concerns and values. In brief, my relational model suggests that the accomplishment of moral inclusivity not only depends on the overall achievement of certain levels of physical security or economic prosperity. Instead, its development is favored by transforming the interactional contexts in which moral concerns towards autonomy and individuality emerge. In arguing so, I will need to start with a critique of contemporary situated and embodied approaches in ethics. Then, I will show how societies guided by the accomplishment of group-centered values of power, dominance, and relational inequality tend to express exclusivist moral behaviors, while individualistic societies tend to be more inclusivist. Starting from this diagnosis, my final attempt is then to reflect on which are the best conditions for the moral valuation of individuality to emerge and what we should do to promote the accomplishment of moral inclusivity at the societal level. (shrink)

1. Although a number of personality variables have been identified by various authors as the determinants of religious behavior, independent of specific religious denomination, the results of the studies under consideration certainly appear to be inconsistent with such claims. It is suggested instead that the personality correlates of religious behavior vary with the specific religious denomination. 2. For most people religious belief and religious observance are acquired or learned in the socialization process. In a culture in which there is no (...) social pressure to conform in relation to religious behavior , individual differences in adult religious behavior may be a result of certain personality differences. In the Israeli Jewish sample a number of personality variables were found to covary with religious belief and/or observance. Religious belief and observance, however, were also highly significant sources of variance in subjects' values. These value differences probably influence the what and how of the socialization process which in turn may be responsible for some-although probably not all-of the personality variables associated with religious behavior. 3. In cultures which are characterized by strong social pressure in relation to religious conformity, e. g. the culture represented by our United States Protestant sample, the religious behavior of many individuals will be a result of their need to conform rather than other personality variables directly related to their religious behavior as such. Thus in the United States Protestant sample conformity and variables associated with it were the only significant sources of variance in subjects' religious behavior. The results of our studies indicate the importance of differentiating between religious belief and observance which is merely the result of social conformity and religious belief and observance which is also the result of other variables which are more directly related to religious behavior as such. Presently we are in the process of constructing instruments to measure these two types of religious behavior. 4. Finally, it is suggested that in trying to discover the determinants of individual differences in religious behavior there has been too much emphasis on motivational variables and not enough on environmental factors. A social learning model may be the best suited for the investigation of the sources of individual differences in religious behavior. (shrink)

Psychology was born and evolved over the course of centuries in the bosom of philosophy, from which it separated to become an experimental science. However, not many are familiar with the period in the middle of our century when psychology and philosophy were united, a period that to a large extent defined the philosophical-methodological distinctiveness of our psychological science in comparison with world psychology. Today this uniqueness is ascribed exclusively to the influence of Marxism and, because of (...) the current revisions of Marxism, a number of psychologists are proposing that the philosophical-methodological foundations of our psychology be discarded and that the discipline be returned to the stream of pure scientism. However, it is worth noting that Russian culture has always had a distinctive orientation in its philosophy and worldview. Hence the influence of Marxism on the development of psychology had historical presuppositions of its own and cannot be reduced to purely ideological factors. The way it produces ideas and hypotheses, the way its scientists think, as well as the formulation of psychological knowledge make our psychology a philosophical discipline. (shrink)

Modern genetics becomes a bridge between the natural sciences, humanities and social practtoon the social life of biomedicine and genetics this branch of science makes these branches of science by comparable in their socio-forming role to politics and economics factors. The research objective of this paper is theoretical analysis of social and cultural challenges posed by the development of basic genetics and genetic technologies. The problems of this book may be attributed to the new field of science, formed (...) at the intersection of genetics and sociology, which was called "social Genetics" (community genetics). In the field of philosophy and methodology of science, its goal is a comparative historical-scientific and philosophical and methodological analysis of general mechanisms of evolution of the dual socio-cultural and scientific paradigms. (shrink)

The article presents a historical and philosophical analysis of happiness as a socio-cultural phenomenon, considers the proposed criteria and components of the state of happiness as well as proposes the author's integrative definition of happiness. The relevance of this study is determined by the importance of the actual humanitarian indicators in assessing socio-political progress. As a result of the analysis of how the concept of happiness was historically formed and developed, it was shown that (a) the concept of (...) happiness became widespread in the humanitarian discourse relatively late, (b) its predecessors are the ancient Greek concepts ofagathon(the good) andeudaimonia(welfare, prosperity, supreme good), (c) in Western European philosophy, the understanding of good is contradictory and includes a wide range of meanings, from utilitarian to axiological, (d) the content of the concept of happiness includes two aspects: one is in the person's power and the other is determined by external factors. The article analyzes modern theories of happiness and feelings of life satisfaction as well as scientific studies of the components of the state of happiness. As a result of the analysis of these approaches, it is shown that in most modern studies, the emphasis in understanding happiness is placed on either socio-biological or socioeconomic factors. The author examines the criteria for the state of happiness. The author quotes other researchers and proposes certain steps as an algorithm for determining happiness, i.e., a formula for happiness. The importance of harmony of the following components of the human personality and life is substantiated: the belief system (and living in accordance with one's beliefs), abilities (and the possibility of their implementation in professional, cognitive activity), geographical location of residence, as well as social circle (and the balance of socio-psychological proximity and distancing). (shrink)

The article deals with the problem of institutionalization of evolutionary forms of socio-cultural development of local communities. The purpose of the study is to analyze the conditions and factors affecting the processes of institutionalization in the context of socio-cultural dynamics. Socio-cultural institutions are the most important structures, mechanisms for the formation of socio-cultural identity, act as regulators of the generation of value-normative complexes forming models of socio-cultural development. The main factors determining the institutional (...) dynamics of socio-cultural evolution under the pressure of a globalized society are: the transformation of traditional industrial and economic relations; the conflict between local and global socio-cultural environments; the clash of formal and informal socio-cultural practices. In the process of interaction of globality and locality, conditions arise that determine instability, inconsistency, conflict, non-linearity of the development of socio-cultural development. The basic socio-cultural structures of the evolving local community are: tradition, innovations and the archaic. The unification of the socio-cultural environment becomes the dominant trend in the development of local communities, which determines the processes of institutionalization. (shrink)

Purpose. The paper is aimed at studying the peculiarities of the Oleksandr Kulchytskyi’s doctrine of human, taking into account the context of European philosophy and especially in comparison with the paradigm of philosophizing in the Lviv-Warsaw school. The theoretical basis of the study is determined by Kulchytskyi’s scholarly works in the field of philosophy and philosophical anthropology, as well as the latest researches that reinterpret the influence of Twardowski’s theoretico-methodological ideas on the formation of the philosophical worldview of (...) the Ukrainian thinker. Originality. Based on the appeal to primary sources, Kulchytskyi’s philosophical doctrine of human in the unity of its basic principles and theoretico-practical results is reconstructed. The ways of forming the key ideas of his philosophical anthropology are determined, their originality is substantiated, despite the cooperation with Twardowski’s school, as well as despite numerous discussions and researches of Western European philosophico-anthropological, existentio-ideological and socio-psychological issues. Conclusions. It is found out how the philosophical worldview of Oleksandr Kulchytskyi was formed and how he gradually came from the research of the human psyche within the framework of anthropological structural psychology to the realization of the need to study philosophical anthropology. The personalistic features of his philosophical doctrine of human are characterized; in particular, attention is paid to the distinction between the concepts of person and personality, determining the importance of the social factor for the formation of human worldview, didactic aims of anthropological studies. It is shown how in Kulchytskyi’s philosophical anthropology the analysis of the existentio-worldview dimension of human existence, manifested in different spiritual situations and socio-cultural conditions that influence the specifics of thinking and the nature of the personality mentality, acquires special importance. The originality of Kulchytskyi’s arguments about human in the context of both Ukrainian philosophy and in general European philosophical thought is stated. (shrink)

Purpose: A cursory look at the lives of most people living in the rural areas of Ghana suggests that they are poor as compared to their counterparts living in the urban areas. The study aimed at investigating into the culture, philosophy, lifestyles and factors that have impacted negatively on the socio-economic situation that make the people living in the rural areas poor. Methodology: In order to obtain data on the causes of poverty among the rural people, the (...) qualitative research approach was used for the study in which the observation method was employed to collect information from the elderly, youth, farmers, women, men, workers, illegal miners, traders, market women, etc. in some villages on their social lifestyles and economic activities. For effective and reliable outcome, unstructured interviews, surveys and investigations were used as tools to gather data. The use of unstructured interviews and conversations enabled majority of the sampled population who could not read nor write offer useful information. Findings: The study revealed that rural poverty is on the ascendency because most of the youth who serve as the work force migrate to the urban areas in search of jobs and better living conditions while a fraction of those who remained engage in illegal mining. The effect of this illegal activities has led to the degradation of arable lands, destruction of millions of acreages of cash/food crops and river bodies making agriculture, which is the backbone of the economy, very unsustainable. The attitude of majority of Ghanaians to time and work, especially in the public sector, leaves much to be desired. As a result, a lot of man-hours is rendered unproductive due to unpunctuality, religious and cultural activities. Unique contribution to theory and Practice and Policy: The outcome re-echoes the need for a policy direction on education that focuses on skill development and hands on experience to enable school leavers enter into entrepreneurship and be self-reliant so they will not be dependent on the limited government work. It will also make people come to the realization that only few people benefit from illegal mining but the harmful effects are universal and back government effort in fighting/curbing it. Government, Municipal/District Assemblies will see the need to provide amenities that rural communities lack, initiate intervention programmes for youth employment especially, in the rural areas to curtail rural-urban migration. (shrink)

During the period 1870-1914 the existing discipline of psychology was transformed. British thinkers including Spencer, Lewes, and Romanes allied psychology with biology and viewed mind as a function of the organism for adapting to the environment. British and German thinkers called attention to social and cultural factors in the development of individual human minds. In Germany and the United States a tradition of psychology as a laboratory science soon developed, which was called a 'new psychology' by contrast with the (...) old, metaphysical psychology. Methodological discussion intensified. New syntheses were framed. Chairs were established and Departments founded. Although the trend toward institutional autonomy was less rapid in Britain and France, significant work was done by the likes of Galton and Binet. Even in Germany and America the purposeful transformation of the old psychology into a new, experimental science was by no means complete in 1914. And while the increase in experimentation changed the body of psychological writing, there was considerable continuity in theoretical content and non-experimental methodology between the old and new psychologies. This chapter follows the emergence of the new psychology out of the old in the national traditions of Britain, Germany, and the United States, with some reference to French, Belgian, Austrian, and Italian thinkers. While the division into national traditions is useful, the psychological literature of the second half of the nineteenth century was generally a European literature, with numerous references across national and linguistic boundaries, and it became a North Atlantic literature as psychology developed in the United States and Canada. The order of treatment, Britain, Germany, and the US, follows the center of gravity of psychological activity. The final section considers some methodological and philosophical issues from these literatures. (shrink)

Liberal-Democratic changes in the Russian Society have brought a number of acute problems threatening national security and leading to converting Russia into a peripheral socio-cultural system («national self-identification crisis»). Scientific research shows that the main indicator of the said crisis is not only the critical economic differentiation of people into the «poor» and «rich» Russia (with the different ways of life, needs, mentality) but also spiritual degradation, spread of aggressive – depressive syndrome (growth of hatred, feeling of injustice, loss (...) of meaning of the life, anger, melancholy, hopelessness, loneliness etc.). Twothirds of the citizens (74.9%) interviewed in 2006 think that their social status does not correspond to their personal achievements in education and professional abilities. One of the main reasons of their distrust towards the government bodies is insufficient professional and cultural level, absence of unity of a word and business. It is worth mentioning that books and articles of scientists and ideologists who resist Western liberalism are freely published, but you can hardly see these people close to the President. Russians are openly and secretly under pressure of ideas propagandizing negative past which undermine national self-identification, national pride for the great history of their country. The original sphere of influence of Russian language and Russian culture is shortening under the press of mass-culture. Meanwhile, 67% of Russians expressed their negative attitude towards massive Western cultural expansion. The Futureof Russia is in safeguarding national intellectual and spiritual values, Science, education and in supporting the person of work and creativity. (shrink)

The relevance of the study is the analysis of the concept of management sport and sports activities in the context of the educational paradigm of the philosophy combine philosophy and sport, management and education, pedagogy and psychology. Formulation of the task - managing concept of sports and its activities in the context of the educational paradigm of the philosophy of sport. The object of research is the management of sports and sports activities in the context of the (...) educational paradigm of the philosophy of sport. The subject of research is the formation of the concept of management of sports and sports activities in the context of the educational paradigm of the philosophy of sport. Analysis of recent research and publications. We rely on authors who had investigated sport as a management phenomenon, which acts as a factor in the formation and development of personality. The problem of individual self-determination as a philosophical problem is considered in the philosophical writings of S. Kierkegaard, K. Yaspers, M. Heidegger, J. P. Sartre, A. Kamyu and E. Fromma. The selection of unexplored parts of the general problem - in the context of sports managing educational paradigm and sport activities, was thought that both directions - sport and physical culture belong to the philosophy of sport, but often these two objects are reduced to even one - physical culture and sport are considered as an element the latter. Methodology of the research - the use of methods of system, structural, structural-functional, institutional as one that promotes deep penetration into the essence of the object and subject of research. Scientific novelty of the research. This scientific study involves applying to the socio-philosophical meaning of the concept of management of sports and sports activities in the context of the educational paradigm of the philosophy of sport. Description of the main material : the problems associated with the analysis of the physical culture, the main content of which is the process of socialization and "cultivation", socio-cultural modification of the body of man; the problems of humanization of sport, increase of its spiritual and moral value, competition of sport, the fate of certain sports competitions are revealed; to analyze conditions how to form humanitarian sports and to strengthen humane beginnings and various modes of human relations in sports practice; the functions of sport for all and sport for the few - for the highest achievements are found; is substantiated by improving the management of sports and sports activities in the context of the educational paradigm of the philosophy of sport. Conclusion - the concept of management sports and its activities in the context of an educational paradigm is formed. (shrink)

This paper tries to characterize the factors determining human relations with its environment and to identify the drives of those behavioral patterns and “praxis”. One scrutinizes the physiological and psychological factors that influence those drives, and tries to determine ways of overriding instinctive drives in favor of rational, sustainable ones. It focuses its attention on the way the different ecosystemic, economic and socio-cultural systems work, and pin-points the critical issues in view of the development of sustainable (...) behavioral patterns. Also the values that must build the new behavioral paradigm, as well as the ways to ensure the evolutionary quantum-leap necessary to ensure this sustainable condition, and the fulfilment, at every level, the different needs of humans and human societies, are analyzed. In conclusion, it stresses the fact that any reliable and long lasting change towards a sustainable behavior must start at the individual and the close social groups levels, and of the development of new factors of self-fulfillment and gratification, able to support and foster that change. The proposed epistemological approach is particularly innovative, precisely because of this emphasis on the individual drives and the way they determine the global patterns of environmental use, as well as the way they can evolve into a more rational character. In short, the paper focuses itself in the way man can evolve from its natural animal instincts and drives toward more rational ones, humanizing its behavior and turning, therefore, into an able actor of the process of sustainability building. (shrink)

This article points out, descriptive moral psychology of human behavior patterns in the handling, in fact, from the outset exceed the boundaries of philosophy, and Cole tried to resort to ethics Fort formalism in order to avoid this problem in practice, can not be established. • Henry Rachael is further motivation for ethical behavior and the psychological concept of Cole Castle together. Although this is certainly an important contribution to the Fort Cole, but Cole Fort critical reflection on (...) the lack of methodology adopted only; secondly that the ideology behind their psychological factors; finally made ​​sense to remedy in the treatment program: to give up on life and psychological describe their condition or results of work. Authors propose a new proposal of psychology, first identified the relationship between psychologists and their research object, this object is, as the subject of people; secondly, from the possibility of speech. Description, either by himself or a third person described in the description, will be replaced by speech interaction. Authors proposed the concept of an interactive framework of doctrine, in which Cole and Rachael • Fort Henry's theory of language games can get a different position. This article attempts to demonstrate that the descriptive psychology, in its treatment of ethical problems, seems to have transgressed the boundary line against philosophy. This problematic situation cannot be circumvented by resorting to an ethical formalism-as L. Kohlberg does in his research program. Rachael M. Henry pushes one step forward to tie the psychodynamic aspect of moral behavior with Kohlberg's concept. The present author, all in affirming the important contribution of Kohlberg to psychology, indicates the insufficiency of a mere reflection of methods in Kohlberg's works. Then he dissects the ideologemes behind Kohlberg's psychology. At last he suggests a therapeutic proposal: the demand for describing psychic life, its conditions or effects, shall be dropped. The author proposes instead a program of new psychology that derives first from the relation of psychologist to his object, the human as subject; and second, from the possibilities of speech in communicative interaction. Description, whether made by oneself or by a third person, shall be substituted by speech interactions. These interactions are considered as successful when the partners in a discussion declare themselves to be understood. Within the framework of this interactionist concept, Kohlberg's and Rachael M. Henry 's theories could assume the status of various language-games. (shrink)

The monograph is an English, expanded and revised version of the book Cheshko, V. T., Ivanitskaya, L.V., & Glazko, V.I. (2018). Anthropocene. Philosophy of Biotechnology. Moscow, Course. The manuscript was completed by me on November 15, 2019. It is a study devoted to the development of the concept of a stable evolutionary human strategy as a unique phenomenon of global evolution. The name “An Evolutionary Metaphysics (Cheshko, 2012; Glazko et al., 2016). With equal rights, this study could be entitled (...) “Biotechnology as a result and factor of the evolutionary processˮ. The choice in favor of used “The Evolutionary Metaphysics of Human Enhancement Technologiesˮ was made in accordance with the basic principle of modern post-academician and human-sized science, a classic example of which is biotechnology. The “Metaphysics of Evolution” and “Evolutionary Metaphysics” concepts are used in several ways in modern philosophical discourse. In any case, the values contain a logical or associative reference to the teleological nature of the evolutionary process (Hull, 1967, 1989; Apel, 1995; Faye, 2016; Dupre, 2017; Rose, 2018, etc). In our study, the “evolutionary metaphysics” serves to denote the thesis of the rationalization and technologization of global evolution and anthropogenesis, in particular. At the same time, the postulate of an open future remains relevant in relation to the results of the evolutionary process. The theory of evolution of complex, including the humans system and algorithm for its constructing are а synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern science. ln other words, natural philosophy is regaining the status bar element theoretical science in the era of technology-driven evolution. The co-evolutionary concept of 3-modal stable evolutionary strategy of Homo sapiens is developed. The concept based оn the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined bу descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctness) parameters simultaneously, that cannot bе instrumental reduced to others ones. Resulting volume of both parameters define the vectors of blological, social, cultural and techno-rationalistic human evolution Ьу two gear mechanism genetic and cultural co-evolution and techno-humanitarian balance. The resultant each of them сап estimated Ьу the ratio of socio-psychological predispositions of humanization / dehumanization in mentality. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. Integral part of the model is evolutionary semantics (time-varying semantic code, the compliance of the blological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). It is seem necessary to make three clarifications. First, logical construct, “evolutionary metaphysics” contains an internal contradiction, because it unites two alternative explanatory models. “Metaphysics”, as a subject, implies deducibility of the process from the initial general abstract principle, and, consequently, the outcome of the development of the object is uniquely determined by the initial conditions. Predicate, “evolutionary”, means stochastic mechanism of realizing the same principle by memorizing and replicating random choices in all variants of the post-Darwin paradigm. In philosophy, random choice corresponds to the category of “free will” of a reasonable agent. In evolutionary theory, the same phenomenon is reflected in the concept of “covariant replication”. Authors will attempt to synthesize both of these models in a single transdisciplinary theoretical framework. Secondly, the interpretation of the term “evolutionary (adaptive) strategyˮ is different from the classical definition. The difference is that the adaptive strategy in this context is equivalent to the survival, i.e. it includes the adaptation to the environment and the transformation (construction) of the medium in accordance with the objectives of survival. To emphasize this difference authors used verbal construction “adaptiveˮ (rather than “evolutionaryˮ) strategy as more adequate. In all other cases, the two terms may be regarded as synonymous. Thirdly, the initial two essays of this series were published in one book in 2012. Their main goal was the development of the logically consistent methodological concept of stable adaptive (evolutionary) strategy of hominines and the argumentation of its heuristic possibilities as a transdisciplinary scientific paradigm of modern anthropology. The task was to demonstrate the possibilities of the SESH concept in describing and explaining the evolutionary prospects for the interaction of social organization and technology (techno-humanitarian balance) and the associated biological and cultural mechanisms of the genesis of religion (gene-cultural co-evolution). In other words, it was related to the sphere of cultural and philosophical anthropology, i.e. to the axiological component of any theoretical constructions describing the behavior of self-organizing systems with human participation. In contrast, the present work is an attempt to introduce this concept into the sphere of biological anthropology and, consequently, its main goal is to demonstrate the possibility of verification of its main provisions by means of procedures developed by natural science, i.e. refers to the descriptive component of the same theoretical constructions. The result of this in the future should be methods for assessing, calculating and predicting the risk of loss of biological and cultural identity of a person, associated with a permanent and continuously deepening process of development of science and technology. (shrink)

This 1991 book is a critical study of the philosophical culture of the USSR, and the first substantial treatment of a Soviet philosopher's work by a Western author. The book identifies a tradition within Soviet Marxism that has produced significant theories of the nature of the self and human activity, of the origins of value and meaning, and of the relation of thought and language. The tradition is presented through the work of Evald Ilyenkov, the man who did most to (...) rejuvenate Soviet philosophy after its suppression under Stalin. Professor Bakhurst sets Ilyenkov's contribution against the background of the bitter debates that divided Soviet philosophers in the 1920s, of Vygotsky's 'socio-historical psychology', of the controversies over Lenin's legacy, and of the philosophy of Stalinism. He traces Ilyenkov's tense relationship with the Soviet philosophical establishment and his passionate polemics with Soviet opponents. This book offers a unique insight into the world of Soviet philosophy, the place of politics within it, and its prospects in the age of glasnost and perestroika. (shrink)

This paper discusses compassion failure and compassion deficits in health care, using two major reports by Robert Francis in the UK as a point of reference. Francis enquired into events at the Mid Staffordshire Hospital between 2005 and 2009, events that unequivocally warrant the description ‘appalling care’. These events prompted an intense national debate, along with proposals for significant changes in the regulation of nursing and nurse education. The circumstances are specific to the UK, but the issues are international.I suggest (...) that social psychology provides numerous hints about the mechanisms that might have been involved at Mid Staffs and about the reasons why outsiders are blind to these mechanisms. However, there have been few references to social psychology in the post‐Francis debate (the Francis Report itself makes no reference to it at all). It is an enormously valuable resource, and it has been overlooked.Drawing on the social psychology literature, I express scepticism about the idea that there was a compassion deficit among the Mid Staff nurses – the assumption that the appalling care had something to do with the character, attitudes, and values of nurses – and argue that the Francis Report's emphasis on a ‘culture of compassion and caring in nurse recruitment, training and education’ is misconceived. It was not a ‘failure of compassion’ that led to the events in Mid Staffs but an interlocking set of contextual factors that are known to affect social cognition. These factors cannot be corrected or compensated for by teaching ethics, empathy, and compassion to student nurses. (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)

Explaining behaviour is ubiquitous in our society. We are constantly trying to figure out what other people are doing and will do. This study is a comprehensive investigation of the main philosophical and psychological problems regarding how and why humans explain behaviour. The author answers key questions about how folk psychology develops in children, its roots in evolution, its status within society, its relation to philosophy of mind, and what sorts of folk psychological explanations should be considered (...) rational. This assessment focuses on such theoretical positions as antirealism, eliminativism, theory-theory, simulation theory, and modular theory in relation to folk psychology. The author argues for a radical, albeit intuitive, alternative, that folk psychology should be seen as product of the culture in which one is raised. (shrink)

In his Contributions to Philosophy, Martin Heidegger introduces "acceleration" as one of the three symptoms--along with "calculation" and the "outbreak of massiveness"--of our technological way of "being-in-the-world." In this article, I unpack the relationship between these symptoms and draw a twofold conclusion. First, interpreting acceleration in terms of time pathologies, I suggest the self is becoming increasingly fragmented and emotionally overwhelmed from chronic sensory arousal and time pressure. This experience makes it difficult for us to qualitatively distinguish what matters (...) to us in our everyday lives, resulting in a pervasive cultural mood of indifference, what Heidegger calls "profound boredom." Second, by drawing on Heidegger's hermeneutic method, I argue that the practice of mainstream psychology, by adopting the reductive methodology of the empirical sciences, largely ignores our accelerated socio-historical situation, resulting in therapeutic models that have a tendency to construct and perpetuate the very pathologies the psychologist is seeking to treat. (shrink)

Homo Juridicus focuses on the normative foundations underlying all socio-cultural formations. The book uses the concept of ''normativity'' in an inclusive sense. It includes law, but it is not limited to it. As such, it explores the various social and cultural forces that persuade, incite, seduce, influence, direct, restrain, repress or control behavior. It is a major interdisciplinary study cutting across several disciplines of social science, such as law, anthropology, sociology, psychology, linguistics and philosophy. Its primary audience is (...) law students, as well as the scholarly community across law and the social sciences. ''Isaak Dore is one of the very few scholars who straddles a broad range of legal and nonlegal disciplines. This important book deconstructs the idea of normativity in culture and illuminates it through various strains of thought in anthropology, sociology, psychology, linguistics and philosophy. Its grasp of these disciplines is impressive in terms of nuance, breadth, particularity and lucidity. It is a unique work, brilliantly executed, providing a rich background against which the promotion of social order through legal and nonlegal norms can be evaluated. It both provokes and compels one to think outside of the conventional structures and assumptions of law and social order. I know of no other work that offers the broad intellectual reach that this ambitious book presents.'' - Laura S. Underkuffler, J. DuPratt White Professor of Law, Cornell Law School. (shrink)

This volume encompasses deeply critical dialogues that question how the field of psychology exists within and is shaped by the current neoliberal political context. Spanning from psychoanalysis to post-colonial theory, these far-reaching discussions consider how a greater ethical responsiveness to human experience and sociopolitical arrangements may reopen the borders of psychological discourse. With the understanding that psychology grows in the soil of neoliberal terrain and is a chief fertilizer for neoliberal expansion, the interviews in this book explore alternative possibilities (...) for this field of study might function. By offering their own unique responses regarding the current condition of their respective disciplines, these scholars critically consider the current conceptual frameworks that set the theoretical boundaries of psychology, and contemplate the ethical responsibilities currently affecting the field. This book will prove essential for scholars and students across several disciplines including psychology, philosophy, ethics, and post-colonial and socio-cultural studies, as well as practicing mental health professionals with an interest in the importance of psychological and social theory. (shrink)

This book pursues the very first use of the term “psychology”, which is traced back to 1520. The appearance of the term was not as a part of philosophy. Thus, the main hypothesis of this book is that psychology from the very beginning was a stranger to philosophy. It demonstrates that even Aristotle used his thesis on the soul to delineate philosophy from psychological aspects. It is therefore suggested that psychological wisdom and knowledge has been (...) retained and in popular culture as long as humans have reflected upon themselves. There were, however, several reasons for why psychology appeared as a part of philosophy at around the year 1600. One important factor was Humanism, which among other things had challenged Aristotelian logic. Another important movement was Protestantism. Luther’s emphasis on the need to confess one’s sin, led to a certain interest to explore the human nature. His slogan, “the scripture alone” represented an attack on the close relationship that had existed between theology and philosophy. Yet when philosophy was thrown out of theology, it was left without the basic theological tenets that had guided philosophical speculations for centuries in Europe. Hence, this book pursues how philosophy gradually adopts and includes psychological aspects to rebuild the foundation for philosophy. This culminates partly with the British empiricists. Yet they did not apply the term psychology. It was the German and partly ignored philosopher Christian Wolff, who opened up modern understanding of psychology with the publication of Psychologia empirica in 1732. This publication had a tremendous impact on the enlightenment in the modern Europe. (shrink)

BackgroundStudies and meta-analyses found individual, meso and micro-social factors that are associated with individual well-being, as well as a positive socio-emotional climate or collective well-being.AimThis article simultaneously studies and examines these factors of well-being.MethodWell-Being is measured as a dependent variable at the individual and collective level, as well as the predictors, in three cross-sectional and one longitudinal studies. Education and social intervention workers from Chile, Spain and Uruguay participate; a subsample of educators from the south central Chile (...) and from Chile, Uruguay and Spain ; workers from organizations in Latin America and Southern Europe, military cadets from Argentina ; and teams from Spanish companies.ResultsIndividual and collective well-being indicators were related, suggesting that the emotional climate as a context improves personal well-being. Individual factors, psychosocial factors were positively associated with personal well-being in education and social intervention context. Organizational dynamic or transformational culture is directly and indirectly associated with individual well-being through previously described psychosocial factors. Group processes such as internal communication and safe participation, task orientation or climate of excellence as well as leadership style that reinforces participation and belonging, were positively associated with collective well-being in labor and military context and predict team work socio-emotional climate in a longitudinal study- but were unrelated to individual well-being. Transformational leadership plays a mediating role between functional factors and social-emotional climate in work teams. Organizational role autonomy, functional organizational leadership, integration and resources were associated with collective well-being in organizations. Organizational leadership moderates the relationship between task orientation and collective well-being in military context.ConclusionIndividual and microsocial factors influence personal well-being. Meso level factors favorable to well-being through processes which reinforce social belonging, influence directly collective well-being and indirectly personal well-being. Leadership that reinforces participation and belonging play a central role for emotional climate. Stress and emotional climate playing an important pivotal role for psychological well-being. (shrink)

The research is devoted to a discussion of social and humanitarian problems associated with tectonic changes in human life against the backdrop of total digitalization. The author's attention is focused on the uniqueness of the modern situation: never before have innovative technologies had the ability to penetrate so rapidly and deeply into the foundation of modern society, have they become so widespread and accessible to almost all peoples and cultures. At the same time, the undeniable public good and the most (...) serious threats to society that digital reality technologies bring with them are in a very close relationship. This is especially true for artificial intelligence systems. Innovations transform the entire world order, bringing radical changes not only to the material sphere of life, but also to the spiritual and moral state of a person. The research notes that the introduction of information and communication technologies into the life of modern society occurs without reliable support on the results of preliminary experimental research, without taking into account a deep professional and responsible assessment of the social and psychological consequences of their impact on the individual and on society as a whole. As a result, at this stage, society is constantly faced with many negative aspects of the impact of high-tech means. The work examines some of them: a decrease in cognitive and analytical abilities, the devaluation of human labor, the criminalization of cyberspace, the spread of Deepfake technology. Particular attention is paid to the problem associated with the possibility of using information technology as a tool of psychological influence. Information and psychological warfare is implemented on the basis of social networks and artificial intelligence technologies, which provides the enemy with the opportunity to achieve superiority without the use of military force. Information and humanitarian actions in cyberspace, carried out by Western countries in order to destabilize our society, destroy its value foundations, reformat the consciousness, worldview and spiritual and moral qualities of citizens, are becoming increasingly large-scale and aggressive. The work notes that digitalization is gaining momentum, plunging society deeper into new circumstances and requiring decisive action aimed at overcoming the many threats specific to the modern high-tech era. (shrink)

_The Disordered Mind: An Introduction to Philosophy of Mind and Mental Illness, second edition_ examines and explains, from a philosophical standpoint, what mental disorder is: its reality, causes, consequences, and more. It is also an outstanding introduction to philosophy of mind from the perspective of mental disorder. Revised and updated throughout, this _second edition_ includes new discussions of grief and psychopathy, the problems of the psychophysical basis of disorder, the nature of selfhood, and clarification of the relation between (...) rationality and mental disorder. Each chapter explores a central question or problem about mental disorder, including: what is mental disorder and can it be distinguished from neurological disorder? what roles should reference to psychological, cultural, and social factors play in the medical/scientific understanding of mental disorder? what makes mental disorders undesirable? Are they diseases? mental disorder and the mind–body problem is mental disorder a breakdown of rationality? What is a rational mind? addiction, responsibility and compulsion ethical dilemmas posed by mental disorder, including questions of dignity and self-respect. Each topic is clearly explained and placed in a clinical and philosophical context. Mental disorders discussed include clinical depression, dissociative identity disorder, anxiety, religious delusions, and paranoia. Several non-mental neurological disorders that possess psychological symptoms are also examined, including Alzheimer’s disease, Down’s syndrome, and Tourette’s syndrome. Containing chapter summaries and suggestions for further reading at the end of each chapter, _The Disordered Mind, second edition_ is a superb introduction to the philosophy of mental disorder for students of philosophy, psychology, psychiatry, and related mental health professions. (shrink)

The Methodological seminar was conducted by the scientific journal “Philosophy of Education”. The participants of the seminar were Prof. Panos Eliopoulos, Lyudmyla Gorbunova, Mykhailo Boychenko, Olga Gomilko, Mariia Kultaieva, Volodymyr Kovtunets, Sergiy Kurbatov, Anna Laktionova, Tetiana Matusevych, Natalia Radionova, Iryna Stepanenko, Maya Trynyak and Viktor Zinchenko. On March 30, 2016, a methodological seminar was conducted at the Institute of Higher Education NAES of Ukraine. This seminar was devoted to the discussion of educational problems in the area of mass culture, (...) and relative opportunities for the development of individuality. The report «Mass culture, education and the perspective of individuality» was made by Panos Eliopulos, professor of Peloponnese University, a member of journal’s «Філософія освіти. Philosophy of Education” editorial board. The scientists from the Institute of Higher Education, Institute of Philosophy of the National Academy of Sciences of Ukraine, Taras Shevchenko National University of Kyiv, Skovoroda National Pedagogical University of Kharkiv participated in this event. Designated issues were observed primarily from the point of view of the Frankfurt School representatives, as well as representatives of modern critical philosophy of education and critical pedagogy. It was emphasized that T.Adorno’s ideas and ideas of other Frankfurt School members, which were developed in the middle of the last century, continue to be relevant in current socio-cultural contexts. The technical rationalism which became the rationalism of dominance in the context of technological civilization, could not provide the way toward the liberation of man and the development of his or her individuality. Market society with its instrumental rationality leads to homogenization and standardization of mass culture and as a result, we have a semi-education, leading to destruction of personality and social pathologies. The panelists agreed that semi-education reflects the crisis of ideals of education and training as far as a suspension of human emancipation process. Due to suspension of the creative process of a person formation, replacing it by the processes of stereotyping based on mimetic rationality, culture itself loses creative potential. The process of degradation of education and culture in the semi-education eventually leads to its destruction at theoretical level and the elaboration of the practice of anti-education. Only through returning of the individual and maintaining his or her social importance due to the tools of holistic education it is possible to overcome such stereotyping. For Frankfurt School members, and those who share their ideals, true education in its meta-theoretical sense becomes the important factor, contributing to the emancipation of society and individual. This idea is particularly important in the context of contemporary challenges and threats from instrumentalization of approaches to the process of transformation of the Ukrainian culture and education. (shrink)

ABSTRACT -/- One increasingly reads about different aspects of the death of philosophy. One reason or cause being its institutionalization, as just another academic discipline, while research universities demand their tenured professionals to produve endless streams of really irrelevant publications, resulting in dealing with more detailed, microscopic issues and fabricated ‘problems’. The professionalization of philosophers created other problems of this socio-cultural practice. The dying out of philosophy is not only cased by external social and cultural factors, (...) but also by internal factors such as its methods and those concerning its subject-matter. I have explored the above in the context of meta-philosophy. In the process I also investigated the nature, the subject-matter and theories of philosophy of art, aesthetics and theory of art. It is mostly about these explorations of art that the contents of this piece is concerned with. All this is an exercise with words as the verbal means are the traditional instruments of doing philosophy. These tools not only enable the doing of philosophy but also creates limitations and limits to philosophizing. This will remain the case until the discourse develops other (for example visual, auditory, computational, etc) means to develop its many levelled and multi-dimensional practice - and in the process questions and overcomes its anthropo-centered bias. (shrink)

This fascinating new book examines diversity in moral judgements, drawing on recent work in social, personality, and evolutionary psychology, reviewing the factors that influence the moral judgments people make. Why do reasonable people so often disagree when drawing distinctions between what is morally right and wrong? Even when individuals agree in their moral pronouncements, they may employ different standards, different comparative processes, or entirely disparate criteria in their judgments. Examining the sources of this variety, the author expertly explores morality (...) using ethics position theory, alongside other theoretical perspectives in moral psychology, and shows how it can relate to contemporary social issues from abortion to premarital sex to human rights. Also featuring a chapter on applied contexts, using the theory of ethics positions to gain insights into the moral choices and actions of individuals, groups, and organizations in educational, research, political, medical, and business settings, the book offers answers that apply across individuals, communities, and cultures. Investigating the relationship between people⁰́₉s personal moral philosophies and their ethical thoughts, emotions, and actions, this is fascinating reading for students and academics from psychology and philosophy and anyone interested in morality and ethics. (shrink)

Due to the environmental and health impact of the private transport sector, social scientists have largely focused on psychosocial and contextual factors associated with people's choice over transport means. This study aims to contribute to this line of research by applying a user-centered approach, with the objective of taking into account the specific environmental and social context of the metropolitan area of Cagliari city. To accomplish this aim, four groups of people were matched according to their shared starting point: (...) car users vs. public transport users, and light-rail users vs. non-light-rail users. Groups were interviewed using a focus group method. Participants were invited to discuss their everyday travel experiences and to exchange their ideas on different sustainable and less sustainable means of transport. Both consolidated drivers/barriers in the field of environmental psychology and public transportation design features have been investigated. Other than highlighting the importance of socio-psychological factors to promote more sustainable transport choices like in previous studies, the present research offers an insight into how these aspects and factors are shaped and experienced in the narratives of residents. (shrink)

The aim of this literature-based study is to explore the influence of socio-cultural factors on business ethics in post-soviet countries with dissimilar cultural contexts. Specifically, this article seeks to identify and compare contextual influences on informal norms of morality in business in transitional post-soviet societies. In order to pursue this investigation, the countries of Belarus and Estonia were identified as being among the most noteworthy examples of culturally different post-soviet countries in transition. The study reveals contradictory manifestations of (...) mixtures of business norms in both Estonia and Belarus, which are conditioned by the merger of an autocratic bureaucratic soviet system with more participative and empowering forms of western management. The most persistent changes relate to moves from patriarchal and paternalistic types of relationship and low work motivation. The significance of these differences, which include nationality and religious legacies, will almost inevitably be overlooked should the countries be placed under the general umbrella of'former soviet states' when considering business ethics in these contexts. (shrink)

Confucian humility (qian xun 謙遜) is a deeply rooted virtue in East Asian traditions and widely practiced among modern East Asians. Despite its significance, our modern understanding of it remains imperfect, partly due to a prevailing misunderstanding of its true nature under the label of “modesty­bias.” This bias is often cited as a representative trait of East Asian collectivism in social or cultural psychology, leading to a narrow focus on attitudes and behaviors associated with it, with little attention to whether (...) it accurately reflects the historical roots of Confucian humility. This paper aims to highlight the notable differences between attitudes or behaviors related to modesty­bias and traditional Confucian humility, arguing that failing to make this distinction poses a significant obstacle to understanding Confucian humility as a virtue and its contemporary expression. Methodological suggestions are provided on how to conduct interdisciplinary research on Confucian humility, emphasizing the need to recognize and address the prejudice associated with modesty­bias. Such an interdisciplinary approach can also help discern modern attitudes or behaviors rooted in Confucian humility and shed new light on the continuing relevance of this traditional virtue in contemporary East Asian society. (shrink)

Recent scholarship has inquired into the socio-historical, discursive genesis of trauma. Trauma and the Ontology of the Modern Subject, however, seeks what has not been actualized in trauma studies - that is, how the necessity and unassailable intensity of trauma is fastened to its historical emergence. We must ask not only what trauma means for the individual person's biography, but also what it means to be the historical subject of trauma. In other words, how does being human in this (...) current period of history implicate one's lived possibilities that are threatened, and perhaps framed, through trauma? Foucauldian sensibilities inform a critical and structural analysis that is hermeneutically grounded. Drawing on the history of ideas and on Lacan's work in particular, John L. Roberts argues that what we mean by trauma has developed over time, and that it is intimately tied with an ontology of the subject; that is to say, what it is to be, and means to be human. He argues that modern subjectivity - as articulated by Heidegger, Levinas, and Lacan - is structurally traumatic, founded in its finitude as self-withdrawal in time, its temporal self-absence becoming the very conditions for agency, truth and knowledge. The book also argues that this fractured temporal horizon - as an effect of an interrupting Otherness or alterity - is obscured through the discourses and technologies of the psy-disciplines (psychiatry, psychology, and psychotherapy). Consideration is given to social, political, and economic consequences of this concealment. Trauma and the Ontology of the Modern Subject will be of enduring interest to psychoanalysts and psychotherapists as well as scholars of philosophy and cultural studies. (shrink)

Purpose. The paper is aimed at studying the specificity of anthropological problematics in pragmatism from the perspective of its ability to be the source of analytic philosophy evolution in the socio-humanitarian direction. Theoretical basis of the research is determined by the works of the representatives of classical pragmatism, neopragmatism, post-pragmatism and analytic pragmatism. Their works give a clear understanding of the important place of anthropological searches in the theory of pragmatism. Originality. On the basis of the analysis of (...) logical, epistemological and metaphysical ideas formulated by representatives of pragmatism, it is proved that pragmatic methodology is anthropocentric. It is established that the ideological and social foundations of pragmatism can be determined as pluralistic ones due to the attention to the human person. It is revealed that theoretical and methodological searches of pragmatism can be effective in the formation of the socio-humanitarian concepts in analytic philosophy through the specification of strategies for the cognition of human existence in such terms as experience or self and the development of practical ways to justify the truth of knowledge. Conclusions. Pragmatists criticized impersonal, formal thinking, which cannot be an effective means of cognition. Thinking has a social basis and is entirely personal. Justifying its dependence on the socio-cultural sphere and the internal intentions of the subject, it is possible to develop an effective logical theory that operates symbols not only at the syntactic or semantic level but also takes into account the pragmatic aspect of language. Anthropological problematics is also important in the theory of knowledge, the core of which is the notion of pragmatic belief, which enables truth and religious beliefs, since the foundation of the theory of truth is determined by the principle of humanism, and the truth is interpreted as a value orientation. Knowing the external world, we find in it the similarity with us – that’s why the metaphysical foundations of being, according to pragmatism, are personified, and the methodology is defined in anthropomorphic terms. Applying it, the study of human existence is specified in the analysis of psychological and socio-cultural dimensions of such concepts as experience or self. Attempts to comprehend the nature of human existence in pragmatism are empirically grounded. Appealing to science, methodological pluralism, the search for socio-cultural background for thinking and suitable linguistic forms of expression of human experience are the achievements of pragmatism, which are the basis for the socio-humanitarian redescription of analytic methodology. (shrink)

The article analyzes the socio-cultural and theoretical origins of the Russian philosophy of history. These origins determined the development of the philosophy of history as a special feld of philosophical knowledge. This process took place in the second half of the 19th century, a significant factor of which was the split within the cultural and spiritual unity of Russian society on the wave of Alexander II’s reforms associated with the abolition of serfdom. In this period the subject-matter (...) of the philosophy of history was defned. In the author’s opinion, the subject-matter of the philosophy of history includes: 1) the historical process in its universal human dimensions and in “past – present – future” movement, 2) the life of society in historically concrete forms of the organization of human community, 3) historical epistemology. The article shows why the philosophy of history, formed in this research feld, was established in the public consciousness and intellectual context as historiosophy, i.e. knowledge of spiritual senses, the beginning and end of history. This philosophical-historical paradigm excluded the oppositions, on the one hand, between philosophical knowledge and historical science and, on the other hand, between the philosophy of the history and social philosophy. As the main ideas of the Russian philosophy of history during that period, the author considers the idea of the integrity of historical existence as an “organic life” and the idea of the variability of the historical process, interpreted as the constant inclination of history to “permanent improvisation”. The author pays special attention to the development of the concepts of “transitional form” and “chaos,” which provide the acceleration of the progressive movement of history and the possibility of an active and responsible participation of an individual and masses in it. The attention to this problem introduced the spiritual and moral component into the ontological basis of the historical process as well as the concept of necessity and chance, freedom and violence, revolution and evolution into the conceptual apparatus of philosophical and historical knowledge. As a result, simultaneously with the metaphysical principles, the principles of concrete historical and axiological analysis were integrated into the methodology of the philosophy of history. This approach to the analysis of the historical process has preserved its heuristic potential to the present day. (shrink)

The significance of the research topic is found in the analysis of the problem of thinking, one of the most important abilities of man, which today, in combination with knowledge, appears as a means of creating a new world and man. The purpose of the study is to identify the main content load of thinking in the process of its formation and development in the system of various intellectual and cognitive practices, in the culture of communication, which determines its role (...) in the acquisition and transformation of the surrounding reality - natural, social, spiritual. Objectives of the study - to identify the main directions of development of thinking - logical, philosophical, psychological, to reveal the content of the concept of "productive thinking", its development in classical epistemology and post-classical philosophy of science, which show the polymeaningfulness of the phenomenon of thinking. Methodology of the research - analytical-historical, contaminant, rational-heuristic methods are used, which allows to carry out a systematic analysis of thinking, which acquired a variety of forms and means in the history of philosophy and culture; methods of contemporary socio-philosophical and cognitive analysis showed the relationship of theoretical foundations of thinking with practical principles. The result of the study is the conceptualization of the problem of thinking as an effective intellectual, heuristic, cognitive and theoretical tool in the development of knowledge, objectivized in concepts, principles, and laws. The establishment of the role of thinking in the development of scientific knowledge, in the creation of new paradigms of knowledge is also an important aspect. The result of the analysis is the development of scientific-theoretical and methodological approaches in identifying the heuristic, creative essence of thinking, whose influence on the objective and subjective world causes their transformation and the transition to a new quality. Conclusion - the solution of theoretical problems of intellectual and intellectual activity as a factor in the formation and development of philosophy, culture and creative activity of man. (shrink)

The Socio-Cultural and Philosophical Origins of Science discusses the formation of spiritual culture and reveals the prerequisites for the developments of philosophy (reflection), science (objectification), religion (spirituality), and art (conventionality) from a common root: animistic thinking. Philosophy emerges as reflexive thinking which transforms the animistic into the ideal, the polarization of which into a subject-object relation becomes the basis for the emergence and development of science. The study shows that any new thought in culture that answers the (...) question of being goes through the same stages of mysticism, poetics, rhetoric, grammar, logic, and mathematics. The book is designed for students to prepare for the PhD candidate examination in the philosophy of science, as well as for scholars (scientists) interested in the methodology of scientific knowledge. It would also appeal to both students and professors in various disciplines across humanities and social sciences, as well as to anyone interested in understanding the commonalities and differences among, and the origins of, philosophy, science, religion, and art. (shrink)