n this paper I would like to defend the three interconnected claims. The first one is based on that fact that the definition of substance dualism proposed recently by Dean Zimmerman needs some essential adjustments in order to capture the genuine spirit of this doctrine. In this paper I will formulate the conditions for the genuine substance dualism in contrast to quasi-dualisms and provide the definition for the genuine substance dualism which I consider to be more appropriate than the Zimmerman's (...) one. The second claim is that none of the contemporary forms of substance dualism is able to provide the satisfactory evaluation of the conscious subjectivity. To support this claim I can present two arguments: the first one is against the Cartesian Dualism, and another is against the Emergent Dualism. The third claim, I believe, derives from the two mentioned above: if the dualistic arguments against the ability of physicalist theories to provide the sound account for the unity of a subject of consciousness are persuasive enough, then, in order to acquire the more adequate account of the unity of conscious subject, we should look more closely towards such forms of quasi-dualism as spiritualism or the broad Aristotelian view of human persons. (shrink)

In his recent paper, Page (International Journal for Philosophy of Religion, 85, 297–317, 2019) raised the question of what, if anything, is it that distinguishes an account of a personal God, i.e., an account to which classical theists are committed, from an account of God as a person, i.e., an account of deity to which personal theists are committed. Page himself proposed ‘a criterial approach’ to understanding what is for God to be a person, according to which God is a (...) person iff God meets some criteria of personhood, for example, having self-consciousness and being rational. In the paper, first, I argue that the criterial approach doesn’t allow us to draw a clear distinction between classical theism and theistic personalism. Then I provide my own proposal how this distinction could be made, according to which classical theism and theistic personalism are instantiated by two different ontological models. The classical theist thinks of deity as a self-sustaining (substance-like) virtue that is the efficient and final cause of all beings that are different from it, whereas the theistic personalism understands deity as an underlying subject for some properties which exist independently of it. (shrink)

In the paper I argue that the "falling elevator" model once proposed by Dean Zimmerman to improve some drawbacks of Peter van Inwagen's account of how a belief in Christian resurrection could be made compatible with a materialist understanding of human persons is not satisfactory. Christian resurrection requires not only a survival, but also true death of a person, while the falling elevator can merely provide us with an account of how a material person is able miraculously to escape its (...) own death. (shrink)

In the paper I offer some criticisms on Parfitian account of personal identity. Firstly, I show that his view amounts to a position, wich I call 'nihilism', the view, that persons do not exist. Secondly, I argue that his account of personal identity is not consistent with the classical view of identity that Parfit seems to accept.

In the article I consider various “Aristotelian” solutions to the problem of “material constitution.” First I provide a critical analysis of two solutions recently offered by Michael Rea and Kathrine Koslicki from a broadly Aristotelian perspective by arguing that both accounts of how a material whole could be constituted by its parts fall short from being satisfactory. Then I sketch how the problem in question could be solved in a more adequate way if based on Aristotelian metaphysics.

The author considers the account of epistemic authority as it was proposed by Linda Zagzebski in her book “Epistemic Authority: A Theory of Trust, Authority, and Autonomy in Belief" [Zagzebski, 2012]. Zagzebski claims that the idea of epistemic authority could be reconciled with the modern idea of epistemic subject's autonomy without rejecting the principles of contemporary liberalism. The author aims to show that even if Zazgebski is right in claiming that epistemic authority and epistemic autonomy are closely connected to each (...) other the nature of their connection is different from that which Zagzebski believes to be. In the further analysis the author shows that weakness of her account is that it cannot explain where the substantial link between a subject's following after an epistemic authority and this subject's intention of getting truth can be. (shrink)

In this paper I would like to defend three interconnected claims. The first stems from the fact that the definition of substance dualism recently proposed by Dean Zimmerman needs some essential adjustments in order to capture the genuine spirit of the doctrine. In this paper I will formulate the conditions for genuine substance dualism, as distinct from quasi-dualisms, and provide a definition for genuine substance dualism that I consider more appropriate than Zimmerman’s. The second is that none of the currently (...) proposed forms of substance dualism are able to provide a satisfactory account of conscious subjectivity. To support this claim I present two arguments, the first against Cartesian Dualism, the other against Emergent Dualism. The third, I believe, derives from the two just mentioned: if the dualistic arguments against the ability of physicalist theories to provide a sound account of the unity of the subject of consciousness are persuasive enough, then, in order to acquire a more adequate account of the unity of the conscious subject, we will have to look more closely at such forms of quasi-dualism as spiritualism or a broadly Aristotelian view of human persons. (shrink)

In my paper I will argue for the thesis that spiritual exercises are an essential part of every philosophical life. My arguments are partly historical, partly conceptual in their nature. First, I show that philosophy at each stage of its history was accompanied by spiritual exercises. Next, I provide a definition of spiritual exercises as genuinely philosophical activity. Then I show that the philosophical life cannot be complete if it does not include spiritual exercises.

In the paper I offer a brief overview of main problems in the contemporary metaphysics of time: debates on tensed and detensed theories of time and presentism-eternalism debate. I systematically expose the solutions from the point of view that the truth is grounded in reality and consider the main arguments for each position.

This is a review of the book by Brüntrup & Jaskolla (eds.) “Panpsychism: Contemporary Perspectives” (Oxford University Press, 2017). The author provides a detailed overview and critical analysis of a recent volume which is dedicated to different aspects of contemporary panpsychism. Among its authors are prominent experts in analytic philosophy of mind such as David Chalmers, Galen Strawson, Gregg Rosenberg. A distinguished feature of this volume is that it presents not only well-known positions in philosophy of mind such as physicalism (...) or dualism, but also such exotic for the contemporary debate stances as idealism or cosmopsychism. (shrink)

A defense of the rationality of adductive inference from the criticisms of Bayesian theorists.

This paper studies the learnability of natural concepts in the context of the conceptual spaces framework. Previous work proposed that natural concepts are represented by the cells of optimally partitioned similarity spaces, where optimality was defined in terms of a number of constraints. Among these is the constraint that optimally partitioned similarity spaces result in easily learnable concepts. While there is evidence that systems of concepts generally regarded as natural satisfy a number of the proposed optimality constraints, the connection between (...) naturalness and learnability has been less well studied. To fill this gap, we conduct a computational study employing two standard models of concept learning. Applying these models to the learning of color concepts, we examine whether natural color concepts are more readily learned than nonnatural ones. Our findings warrant a positive answer to this question for both models employed, thus lending empirical support to the notion that learnability is a distinctive characteristic of natural concepts. (shrink)

Conditionals have been studied by philosophers for over two thousand years. This should not be surprising, given how central conditionals are to human reasoning and decision making. This chapter argues that making progress in answering the questions about conditionals which have occupied so many philosophers, past and present, may require the use of methods that go beyond those traditionally used in analytic philosophy. The reasons some might have for believing that experimental methods have no place in, or are redundant for, (...) the philosophical study of conditionals will be found wanting. The chapter provides positive reasons for holding that philosophers studying conditionals may greatly benefit from the use of such methods. These reasons will emerge from a discussion of relatively recent results concerning conditionals, most of which have been obtained by experimentally working psychologists as well as by teams consisting of both such psychologists and philosophers. (shrink)

This paper highlights some connections between work on truth approximation and work in social epistemology, in particular work on peer disagreement. In some of the literature on truth approximation, questions have been addressed concerning the efficiency of research strategies for approximating the truth. So far, social aspects of research strategies have not received any attention in this context. Recent findings in the field of opinion dynamics suggest that this is a mistake. How scientists exchange and take into account information about (...) each others’ beliefs may greatly influence the accuracy and speed with which the scientific community as a whole approximates the truth. On the other hand, social epistemologists concerned with peer disagreement have so far neglected the question of how practices of responding to disagreements with peers fare with respect to the goal of approximating the truth. Again, work on opinion dynamics shows that this may be a mistake, and that how we ought to respond to disagreements with our peers may depend on the specific purposes of our investigations. (shrink)

Though the average person may take patriotism for granted as a natural feeling of loyalty to one's country, among philosophers the nature, moral standing, and political significance of patriotism have always been contentious. On the one hand, there are those who defend patriotic loyalty as either a duty or a virtue and extol it as an indispensable condition of a viable polity. On the other hand, critics of patriotism maintain that it is morally suspect to prefer one's country and compatriots, (...) and doing so offends against impartial justice and hinders universal human solidarity. Today patriotism is a topic of debate not only in moral philosophy but also in political theory, where it is often brought up as a test case in the confrontation between liberals and communitarians. These debates have produced much high-quality writing, the best of which is here presented in this wide-ranging collection of essays by philosophers and political theorists. All the main varieties of patriotism are covered—moderate and extreme, as well as ethnic/cultural and political—and both critics and defenders are given a hearing. Editor Igor Primoratz has also included articles that discuss the history of the term in moral and political discourse in the English-speaking world, the distinctively American type of patriotism, the relation of patriotism to nationalism and racism, and the tension between patriotism and universal human solidarity, especially as this issue relates to foreign aid. As the first anthology to treat patriotism in its own right, this work emphasizes that patriotism is a distinct moral and political outlook, and is not merely a variety of nationalism or the emotional underpinning of nationalist theories. As such, it will be an important resource for courses in philosophy and political science, and will also serve as an accessible general reader for the interested layperson. (shrink)

A paper on how to adapt your probabilisitc beliefs when learning a conditional.

The liberal view that valid consent is sufficient for a sex act to be morally legitimate is challenged by three major philosophies of sex: the Catholic view of sex as ordained for procreation and properly confined to marriage, the romantic view of sex as bound up with love, and the radical feminist analysis of sex in our society as part and parcel of the domination of women by men. I take a critical look at all three, focusing on Mary Geach''s (...) recent statement of the procreation view, Roger Scruton''s theory of sexual desire as naturally evolving into intimacy and love, and several radical feminist discussions of sex in sexist society which argue that the notion of consent is unhelpful and, indeed, irrelevant. I argue that none of these lines of argument is convincing, and that consent remains the touchstone of morally permissible sex – although, dmittedly, it may not be very helpful in discussing ideals of human sexuality. (shrink)

У монографії поглиблено науково-методологічні підходи та запропоновано практичні рекомендації щодо побудови ефективної системи взаємопов’язаних і цілеспрямованих інноваційних змін в управлінні бізнесом з метою забезпечення його досконалості в умовах інформаційно-комунікаційної технологізації. Розкрито теоретичні засади управлінської інноватики в бізнесі, поглиблено вивчення інформаційно-комунікаційного контексту забезпечення досконалості бізнесу, удосконалено методологію дослідження проблем бізнесу та оцінки рівня його досконалості в умовах інформаційно-комунікаційної технологізації. Досліджено проблеми бізнесу промислових підприємств України та здійснено оцінку рівня досконалості його ведення в умовах інформаційно-комунікаційної технологізації. Запропоновано комплекс управлінських інновацій із забезпечення (...) досконалості бізнесу промислових підприємств України. Видання розраховане на наукових працівників, викладачів ЗВО і коледжів, керівників бізнес-структур, а також усіх, хто має намір поглибити знання з управління бізнесом. (shrink)

Sophists’ apologia. -/- Sophists were the first paid teachers ever. These ancient Greek enlighteners taught wisdom. Protagoras, Antiphon, Prodicus, Hippias, Lykophron are most famous ones. Sophists views and concerns made a unified encyclopedic system aimed at teaching common wisdom, virtue, management and public speaking. Of the contemporary “enlighters”, Deil Carnegy’s educational work seems to be the most similar to sophism. Sophists were the first intellectuals – their trade was to sell knowledge. They introduced a new type of teacher-student relationship – (...) the mutually beneficial communication on equal terms. They taught pupils how to think independently and how to persuade others, which was inseparably connected with the rise of democracy in the most advanced Greek polices. Sophists were the first to proclaim that all people are naturally equal. They put forward the idea of natural rights and social contract, working out the fundamentals of the present-day law. In addition, they developed the basics of philology, psychology, logic, and gave a scientific explanation to the origins of religions. They embodied definite positive ideals of their epoch. Sophistry flourished in the second half of the Vth through he first third of the IVth centuries B. C. The period coincides with the heyday of the entire Greek history – the so called Greek Miracle epoch. Sophists expressed some present-day concepts of Ancient Greek ideology and mentality, characteristic of its Golden Age times. The Ancient Athens of the times of Periclus were similar to the Florence of Renaissance as to the type of social structure. That is why (?) the art of eloquence (public speaking) was highly respected in Florence. The two cities had a lot of features of the present-day capitalist society, which was due to their role as the main centres of industry of their “worlds-economies”. During the subsequent Hellenic period, the Old Order was restored, based on the feudal rent recipients’ rule. The degradation of society resulted in the decline of sophistry. Sophistry represents the highest point in the evolution of Greek philosophy. It is also the most prominent school as to the novelty of its ideas. That was owing to the common propensity for innovation typical of Periclus’ Golden Age, which in its turn resulted from the establishment of the individualistic and rationalistic thinking similar to present-day mentality. Among other aspects, close attention was paid to ethnic issues; some humanistic ideas such as Master and Servant ethics and Enlightment as the primary condition of man’s freedom, received scientific grounding. The genre of philosophical dialogue was developed, as well as the rationalistic scientific gnoceology, aimed at consistently opposing any religion. Dialectics, the most outstanding achievement of the Antiquity, was also worked out by the sophists. Zeno of Helleas was one of the sophists. Democrites’ ideas were, too, quite close to dialectics. Socrates’ contemporaries regarded him ironically, as shown, for example, in the Aristophanes’ comedy “Clouds”. Nevertheless, this scholar can still be referred to as a sophist, although of somewhat weird personality. Socrates’ popularity, which came later, should be attributed to the fact that he was the first philosopher ever to have been sentenced and executed by law, rather than to any valuable scientific contributions. Sophistry as such, rather than Socrates, marks the line between pre-Socratic and post- Socratic schools. Plato, with the exception of his latest works, is considered to belong to the same philosophical school. Specifically, there are valid reasons to believe that he was paid fees by his disciples. In Plato’s Dialogues, all points of view will be proven and then disproved, so that an integral philosophical system is hard to observe. Plato’s “Idealism” is but one of the many possible theories. His ideal philosophy is a high-minded argument of wise men. As late as towards the end of his life, Plato betrayed the ideals of sophistry, turning into the world’s first proponent of totalitarianism. Sophistry is Greek classical literature. Later on, philosophy, as well as the entire Greek civilization, started to fall into decline. Over 500 subsequent years, Hellenistic-Roman scholars never came up with anything novel. The entire process of antique philosophical evolution can be subdivided into the following six stages: Phoenician (IX–VIIth centuries B. C.), archaic (VIth – the first half of IVth century B. C., classic (the epoch of sophistry: the second half of the Vth through the first decades of the IIIrd centuries B. C.), late antique (middle of the IIIrd – first decades of the VI th centuries B.C.) The fact that early in the VIth century B. C. sophistry was rejected in Athens, has a lot to do with the consequences of their defeat in Peloponnesian war, a social catastrophe. Ever since, the prevalent part of the criticism of sophistry is a criticism of sophists’ immoral ways of life and personalities, rather than the essentials of their philosophy. For instance, Aristotle’s criticism primarily concerns their pragmatism and tendency to make a profit out of teaching. However, Aristotle himself taught his disciples along similar lines, showing them how to “be able to prove both opposites”. It was Aristotle who summed up sophists’ century-long elaborations. The traditional modern interpretation of sophists as shown in Plato’s dialogues appears to be groundless. The truth of the matter is that Plato regards sophists as more serious philosophers than Socrates was. It becomes especially clear in the dialogue titled “Protagoras”, which shows the latter as gaining an undoubted victory over Socrates. Generally speaking, Plato’s works never regard sophists as weak or worthless opponents. A common opinion as to the essence of sophists’, in particular, Protagoras’s philosophy, has hitherto not been worked out. Many researchers renounce the very existence of any specific philosophical position in sophistry. The term “relativism” itself now has a bad name. However, it should be borne in mind that Protagoras doctrine emerged as a result of an attempt to get out of the ontological dead-end to which the entire Greek natural philosophy had come. To this purpose, he employed Anaxagoras’s idea about everything comprising everything, whereupon he built his physical-ontological theory, and Zeno of Helleas’s concept that all objects are such and different at the same time in the same respect. According to Protagoras’s philosophy, every object does not only seem, but is different from every other object, including human beings. Therefore, every person is his or her own measure of all other entities. The objective reality is the Ego’s relations with the outer world. Every object’s essence is defined through its interaction with ourselves. Nothing remains stagnant – every existence already contains non-existence, and vice-versa. However, the relativity of being is not to be regarded as absolute. That means, that relatively stable and therefore relatively cognizable entities do exist, among them the words we say. Doubt is not considered absolute by relativists either, which differentiates them from skeptics and agnostics. They dare to believe. Uncertainty is Godly – here, Protagoras becomes very close to the concept of apathetic theology. Gorgius shared Protagoras’s views and tried to prove them applying the same method as Zeno applied when upholding Parmenidis’s philosophy. He argued that if one accepts the opposite point of view and agrees that nothing can exist and not exist at the same time, one is bound to come to an the absurd conclusion that nothing is cognizable and nothing exists. To prove that there is a universal contradiction within the Existence itself, Protagoras and his followers in their turn put forward a number of special logical arguments, called rules of contraries, or sophisms. The most well-known of them is the Euathle’s sophism, which proves that an object can be such and different at the same time in the same respect. Generally speaking, all relationships of any entity are extraneous. The idea that all entities, including concepts, exist and do not exist at the same time, was also accepted by Plato. It should be stressed, that Plato’s philosophy as a whole is relativists’ greatest achievement. In his dispute against relativism, Aristotle put forward the main concepts of his ontology: the existence falls into the existence in possibility and the existence in reality, or substance and accidence – the ever changing “sublunary” world and the stable world of divine heavenly bodies. This division made his system self-contradictory to the point of absurd. Aristotle quite realized, that the direct disproof of relativism is hardly possible, which fact makes his criticism a mere tautology. It is very indicative in this respect that materialists, idealists and even skeptical agnostics applied the same arguments do disprove relativism. That demonstrates that the inner contradiction between any forms of “absolutism” and relativism is the most fundamental philosophical problem. Relativist ideas were repeatedly renewed throughout history, provided the social conditions were favourable. In variations, the concepts were advanced by Tzuan Tsi and ancient Chinese sophists, apostle Paul, Nicolas of Cusa, Galileo, Rene Descartes, G. Berkley, D. Hume, Ch. S. Pierce, E. Mach, A. Bogdanov, F. de Saussure, N. Bore, P. Feuerabend, U. Quain and others. However, no consistent relativist ontological system was developed after Protagoras. Meanwhile, a valid relativist theory could provide a clue to a fuller and more adequate general physical concept of the world, and to a deeper understanding of quantum mechanics. -/- Relativism as an ontological system of beliefs. -/- The relativist principle of relativity of all that exists is fundamental for the entire system of philosophy. Absolutely everything exists, but, at the same time, no existence is absolute. Anything is possible, but those entities only exist for us with which we interact this way or another, i. e., reality is interaction, “I interact – hence, I exist”. However, an overly close relationship between entities leads to non-existence – in other words, there is a certain existential optimum. For all of us, information, or perceptible heterogeneities, is real. Each of us is the center of a definite system of interactions with the world. If God is an endless Possibility, then the World is but the man’s dialogue with God. However, the ties that bind us with the world are of some definite kind, which predetermines our reality. The principle of relativity constrains itself, as any relativity is relative. On the one hand, that calls forth the Evil – caused by our own weakness. On the other hand, it makes our world relatively stable and cognizable. Generally speaking, the world is what we are. Everybody has an own Universe, but since people are fairly similar, our universes can be regarded as one Universe with common laws and regulations. It is possible for us to change the degree of objects’ existence in relation to ourselves and one another. It is equally important, though, to remain ourselves (keep following our “warrior’s path”). Since everything exists and no existence is absolute, the process of cognition should involve a criticism of everything but never a complete rebuttal of anything. The criterion of verity for any theory then is in its capacity to build itself upon a bigger number of diverse statements than in any other theory. Theoretically, all philosophies should ideally be complementary. The question of what in fact happened is meaningless unless we specify the “we”, the “where” and the “when”. The past can only exist as part of the present. When we change, our past undergoes corresponding qualitative objective changes, all of which are irreversible. The contemporary physics regards all objects of the Universe as existing for one another, which results in absurd conclusions. In fact, only what we interact with, exists. The so called “speed of light in vacuum” c is the maximum speed of direct interaction and direct exchange of signals. Specifically, at the oncoming speed c with a significant blue parallax the gamma-quantum is unable to interact with the matter. When this speed is reached, the gravitational mass of objects in relation to one another becomes equal to zero (imaginary), whereas their inertial mass equals infinity. Further acceleration will bring us into an entirely different Universe. That means that the Universe is an open system, which fact destroys all present-day cosmological models. Anything is possible in this world. Our reality is magic. Every bit of space contains a potentially limitless number of bits of other, however virtual, universes, as well as an infinite number of particles, which are still virtual for us (as postulated by quantum mechanics). In other words, there exists an infinity of different realities. With all the above in mind, the different levels of entities’ existence, in particular, of Life and Reason, should be taken into consideration. For example, to which extent a live system exists in relation to the inanimate forms of being is very indefinite, as what life is has to be determined by living creatures. An even greater compass of levels of existence can be brought about through interaction – that is the core idea of Godel’s theorem. As a result, the range of forms of existence tends towards infinity – the evolution of matter through super-intelligence will bring us up to God’s heights. A more generalized mathematical model of the physical world, including a universal operator of the co-existence of objects, can be developed based on the above considerations. The bonds between objects become weaker owing to 1) a high speed, 2) acceleration, 3) rotation, 4) strong gravity, 5) strong fields of other kinds, 6) the difference of levels of existence , 7) phase shifts. Yet, there always is an existential optimum. Such mathematical model is to operate certain non-transitive algebras. Relativist ontology assumes that the notion of “temperature” is relative, thus making it possible to ignore the Second Law of Thermodynamics. In its turn, that will allow for phase shifts. A perpetual motion machine of the second type will become a reality. Rotation could presumably be used to increase inertial and decrease gravitational mass, slowing down the time. An experimental research could shed light on the mentioned effects. (shrink)

Персонализм - это изумительная трагикомическая игра одного актера, разговор человека с самим собой, когда думаешь, что все люди: и плохие, и хорошие, такие, как ты сам, и что мир - человечный. Персоналист - это мудрый человек, чувствующий, что в нем живут тысячи других людей.

Impossible Minds: My Neurons, My Consciousness has been written to satisfy the curiosity each and every one of us has about our own consciousness. It takes the view that the neurons in our heads are the source of consciousness and attempts to explain how this happens. Although it talks of neural networks, it explains what they are and what they do in such a way that anyone may understand. While the topic is partly philosophical, the text makes no assumptions of (...) prior knowledge of philosophy; and so contains easy excursions into the important ideas of philosophy that may be missing in the education of a computer scientist. The approach is pragmatic throughout; there are many references to material on experiments that were done in our laboratories. The first edition of the book was written to introduce curious readers to the way that the consciousness we all enjoy might depend on the networks of neurons that make up the brain. In this second edition, it is recognized that these arguments still stand, but that they have been taken much further by an increasing number of researchers. A post-script has now been written for each chapter to inform the reader of these developments and provide an up-to-date bibliography. A new epilogue has been written to summarize the state-of-the art of the search for consciousness in neural automata, for researchers in computation, students of philosophy, and anyone who is fascinated by what is one of the most engaging scientific endeavours of the day. This book also tells a story. A story of a land where people think that they are automata without much in the way of consciousness, a story of cormorants and cliffs by the sea, a story of what it might be like to be a conscious machine... (shrink)

Interest in the topic of wisdom-focused education has so far not resulted in empirically validated programs for teaching wisdom. To start filling this void, we explore the emerging empirical evidence concerning the fundamental elements required for understanding how one can foster wisdom, with a particular focus on wise reasoning. We define wise reasoning through a combination of intellectual humility, recognition of world in flux/change, open-mindedness to diverse viewpoints, and search for compromise/integration of diverse perspectives. In this article, we review evidence (...) concerning how wise reasoning can be facilitated through experiences, teaching materials, environments and cognitive strategies. We also focus on educators, reviewing emerging evidence on how the process of explaining and guiding others impacts one’s wisdom. We conclude by discussing the development of wisdom-focused education, proposing that greater attention to the situational demands and the variability in wisdom-related characteristics across social contexts should play a critical role in its development. (shrink)

The article analyzes the effectiveness of quantum theories of mental experience in relation to two ontological problems - the problem of the existence of consciousness in the material world and the problem of the interaction of consciousness and body. A critical analysis of the quantum theories of consciousness by Penrose-Hameroff, M. Tegmark, G. Stapp, M. Fischer and M.B. Mensky shows that they fail to fully explain how complex physical systems generate mental experience without violating the principle of causal closure of (...) the physical world and the principle of epistemological completeness of physics. Quantum mechanics provides specific processes that are the physical basis of the psyche, but do not explain the phenomenal aspect of subjective reality. Nevertheless, the Heisenberg uncertainty principle gives an understanding of how the interaction of consciousness and body within the scientific picture of the world can be carried out without violating the law of energy conservation. It is shown that the quantum theories of consciousness currently being developed have a predominantly panprotopsychic character, which faces a problem due to the fact that the protomental property of physical systems must be expressed quantitatively and correspond to the value included in the physical equations. As a result, it is concluded that in order to develop quantum theories of consciousness more effectively, it is necessary to give an emergent character, not jumping from the quantum level to the psychic, but explaining the mechanism of the emergence of systemic properties during the sequential transition between different ontological regions of existence, including physical, chemical, biological, neurophysiological and psychic. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 109 Heft: 2 Seiten: 821-836.

Монографія розкриває нове вирішення важливого науково-прикладного завдання, що полягає у поглибленні існуючих, розробленні й обґрунтуванні нових науково-методичних положень управління стратегічними можливостями машинобудівних підприємств на основі комплексного діагностування стратегічних можливостей, врахування ступеня загрози кризового стану, обґрунтування пріоритетності їх використання в процесі реалізації стратегії розвитку машинобудівних підприємств. Здійснено теоретико-методичне обґрунтування стратегічних можливостей підприємства та розкрито концептуальні засади управління ними. Досліджено стратегічні можливості машинобудівних підприємств України та стан управління ними. Розроблено напрямки удосконалення підходів в управлінні стратегічними можливостями машинобудівних підприємств. Видання розраховане на наукових (...) працівників, викладачів вищих навчальних закладів, спеціалістів у сфері економіки та управління підприємствами. (shrink)

In this short paper, we investigate the problems with the employment of the notion of freedom and voluntariness in libertarianism. We pretend to demonstrate that these two, as conceived of by libertarians, figure in as the main issue when it comes to justifying its major institutions, say: bequeathing, gifts, transactions (or what they label as “voluntary transfer”). The difficulty here boils down to the fact that a purely rights-based idea of freedom and voluntariness, the pretentions of Nozick notwithstanding, cannot do (...) alone, since it is the consideration whether we do something (e.g. bequeath, donate etc.) voluntarily (or freely) (in a non-moralized sense) that could account for the rights redistribution. Therefore, it seems that – at least sometimes – the notion of voluntariness (or freedom) is prior to the notion of rights. (shrink)