1. Russian thought is a collective and symbolic concept. The intellect of any people on the planet Earth is great in its own way; nor can its contribution to the common planetary home of mankind be assessed on the basis of the generally accepted events of history. First, because these events in the history of mankind are overestimated; second, because many of them are still beyond the bounds of knowledge and understanding. The true mechanisms of the evolution of mankind are (...) still awaiting their Columbuses. The histories of the utilization of nature by social organisms, economics, natural science, culture, and religions are becoming increasingly disassociated; mankind, as the only cosmoplanetary system, remains in the world of hypotheses; pragmatic aspirations supplant strategies of development and survival. The established priority of scientific and technical thought rejects empirical and a priori indicators. The experience of mankind's survival is condescendingly received or arrogantly ignored if it does not accord with the contemporary paradigms of science. This total, hidden scientific-cognitive actualism as regards how we see the world was established as the highest level for the evaluation of national cultures in history and in modern times. The formula of civilized countries —"STP + Nature + Man"—is accepted as an ideal model for the world of the planet. Thus, for most Asian, African, and South American cultures, the contemporary civilizations of the developed countries are becoming a kind of sole ideal, the paths along which all the nations of the globe should move. The measure of this evaluation is the measure of STP, that is, of modern established science. (shrink)

t. 1. Dialog s V. V. Davydovym -- t. 2. Nereshennye problemy razvivai︠u︡shchego obrazovanii︠a︡.

In this article, cognitivism is understood as the view that the engine of human (individual and collective) action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the (...) critique of cognitivism, arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

In this article, cognitivism is understood as the view that the engine of human action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the critique of cognitivism, (...) arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

_Purpose._ To substantiate the definition of technics as the attributive characteristics of a human being and the necessity of its orientation towards human flourishing in the context of new anthropological models of the 21st century. _Theoretical basis._ Correlation between technics, technology and the human essence is examined. The role of technics is traced at different historical stages of human development. Negative and positive effects of digital technology development upon a contemporary human being is analysed in the light of new anthropological (...) models: homo technologicus, homo digitalis and homo eudaimonicus. The content of a new worldview-value paradigm of defining goals of technology is outlined. _Originality._ Transformation of the role of technics correlates with value and worldview shifts in person’s understanding of his/her purpose in both natural and social worlds. Nowadays, philosophical analysis of anthropological dimension of technics and technology opens a horizon for seeking effective solutions in the face of the contemporary challenges and anti-utopian threats by means of focusing on the fact that, indeed, technological development is subordinate to the humanist goal that is flourishing, wellbeing and comprehensive development of a human being. _Conclusions._ The essence of technology reveals not through its functional but anthropogenic definitions in a sense of a source of institutionalization and in a sense of a source of realization of a human way of self-identification and self-objectification of human subjectivity. Technics/technology is the attributive characteristics of human essence and being: a human being is as much human as much he/she is a creator of technics. The purpose of technics is not to master the nature and to transform the world; technics is, above all, a tool of human self-improvement and self-creation through broadening the horizon of human capacities. The analysis of new modern anthropological models shows that it is the orientation of technology/technology towards human flourishing that is, on the one hand, a response to the existential demands of modern man, and on the other hand, a way of preventing future threats related to technological development. (shrink)

A range of multidisciplinarily arguments and observations can and have been employed to challenge the view that the human relationship to nature is fundamentally a cognitive matter of collectively held cultural ideas and values about nature. At the same time, the very similar cognitivist idea of collective sharing of conceptual schemes, normative orientations, and the like as the engine of collective action remains the chief analytic tool offered by many influential philosophical and sociological theories of collective action and human sociality (...) generally. Critically discussing in empirical as well as theoretical contexts the prospects of cognitivism to account for the human collective causing of environmental problems, the paper illustrates the deficiencies of cognitivism about collective action and discusses the challenges facing a different way forward. (shrink)

Critically discussing the causal social ontologies presented by Dave Elder-Vass and John Searle, the article argues that these views implausibly identify the causal ontological source of human sociality in collectively known, recognized and accepted statuses, criteria, norms and the like. This is implausible, for it ignores human sociality as occurring in temporally and spatially dispersed on-going processes of human interaction of differently placed, often unequal, and thus epistemically differently equipped actors in division of labour. Human scientific concepts are best seen (...) as picking out (aspects of) such complex and heterogeneous processes, not what the participating actors allegedly collectively know, accept or recognize about them. The article observes that similar appeals to collective recognition are also common in Wittgensteinian literature that, however, have claimed to reject the causal ontological view. It is argued that the ultimate value in rejecting the causal ontological view, and the accompanying idea of collective recognition, resides in that we thereby avoid epistemically homogenizing and over-intellectualizing the diverse mass of dispersed, often unequal, but interacting actors. (shrink)

This problem is not a new one, but it is hardly likely that anyone will contend that it is not timely. It is all the more important because entirely too little attention has hitherto been given, in our schools and higher educational institutions, to visual and aesthetic education. Yet for the man of today visual culture is not the least bit less important than the culture of verbal communication, including that in written form, to which considerable attention is given throughout (...) one's school years. (shrink)

The history of "evidence of the existence of God" is closely intertwined with the history of classical philosophy. Most philosophers, beginning with Plato and ending with Hegel, were very careful about these ancient creatures of religious thought, and even if they destroyed them, like Kant, then immediately, in another form, they restored. The proposed article is intended to emphasize this content of "philosophical" philosophy, expressed in a theological form, and to show that "proof of the existence of God" in the (...) language of philosophy means certain logical arguments that, if properly processed, could constitute a philosophical speculative method. (shrink)

In a range of human sciences, the human relationship to nature has often been viewed as driven fundamentally by religious, philosophical, political, and scientific ideas as well as values and norms about nature. As others have argued before, the emphasis on ideas and values faces serious problems in heeding the structural, socioeconomic quality of the human relationship to nature and thereby the deeply problematic structural character of the human environmental burden. At the same time, alleviating the structural environmental burden generated (...) by global industrial market society represents arguably the single most challenging task in addressing environmental problems. Critically explicating the tendency of our intellectual culture to produce ideological and psychologistic explanations of human ecologically consequential action, and human action more generally, can clarify the notion of the cultural causes of environmental problems and the character of the human collective causing them. Only a structuralist point of view can accommodate the diversity of our positions and perspectives toward nature in the global context in which environmental problems are caused. (shrink)

We give an explicit axiomatic formulation of the quantum measurement theory which is free of the projection postulate. It is based on the generalized nondemolition principle applicable also to the unsharp, continuous-spectrum and continuous-in-time observations. The “collapsed state-vector” after the “objectification” is simply treated as a random vector of the a posterioristate given by the quantum filtering, i.e., the conditioning of the a prioriinduced state on the corresponding reduced algebra. The nonlinear phenomenological equation of “continuous spontaneous localization” has been derived (...) from the Schrödinger equation as a case of the quantum filtering equation for the diffusive nondemolition measurement. The quantum theory of measurement and filtering suggests also another type of the stochastic equation for the dynamical theory of continuous reduction, corresponding to the counting nondemolition measurement, which is more relevant for the quantum experiments. (shrink)

kn. 1. Poni︠a︡tti︠a︡ osvity: zmist ta predmetne pole -- kn. 2. Strukturno-funkt︠s︡ionalʹnyĭ analiz osvity -- k. 3. Ekzystent︠s︡iĭnyĭ prostir osvity -- kn. 4. Ukraïnsʹka osvita: istorii︠a︡ stanovlenni︠a︡, rozvytok, modernizat︠s︡ii︠a︡ -- kn. 5. Statti ta interv'i︠u︡.

Religii︠a︡ -- Nauka -- Iskusstvo -- Nravstvennostʹ -- Politika -- I︠A︡zyk.

The main task of man at the turn of the epoch is the transformation of himself into a new one, "which is renewed in knowledge in the image that created it". A person should fall in love, discover his spiritual self, learn to see, hear and feel the Spiritual World - that is, quite differently than now, to see the Reality. It is very important for a person to know the hidden meaning of things, and to introduce vague feelings and (...) ideas of his inner world into images and words. Our eyes in the Spiritual are knowledge: a person transformed by knowledge can enter into the vibrations of the Spiritual World where, acting by consciousness, according to the words of the apostle Paul, becomes a co-worker of God. (shrink)