Tipy mirovozzreniĭ -- Chuvstvennai︠a︡, intellektualʹnai︠a︡ i misticheskai︠a︡ intuit︠s︡ii︠a︡ -- Ideal-realizm.

В прил.: Н. О. Лосский и священник П. Флоренский / С. М. Половинкин. Письма Н. О. Лосского к священнику П. Флоренскому. Биографические данные о Б. Н. Лосском. Письма Н. О. Лосского к Б. Н. Лосскому и его семье.

Uslovii︠a︡ absoli︠u︡tnogo dobra -- Kharakter russkogo naroda.

Dostoevskiĭ i ego khristianskoe miroponimanie -- T︠S︡ennostʹ i bytie -- Bog i mirovoe zlo.

Materii︠a︡ v sisteme organicheskogo mirovozzrenii︠a︡.--Sovremennyĭ vitalizm. Dokazatelʹstva nesostoi︠a︡telʹnosti biomekhanizma. Svoĭstva i sposoby deĭstvii︠a︡ faktora zhizni.

The paper deals with the problem of human freedom and the freedom of person, as seen by Russian personalist philosophers of the 20th century in their Parisian exile - N. Berdyaev and N. Lossky, both of them influenced by F. M. Dostoyevsky. Their philosophical conceptions derive from existentialism, which is the existential-experiential source of the modern personalism in general. The Russian personalists saw human freedom as one of the absolute values and included its problematic together with the paradoxes of the (...) particularity of individual being into their sear_ching for the true essence of humans. In justifying freedom as the basic human right both thinkers combine their anthropocentric approach with the Christian doctrine. The free philosophy is religious and intuitive at the same time. (shrink)

The history of Russian philosophy, beginning in the eighteenth century. Also includes brief biographies of famous Russian philosophers.

Исследование посвящено философскому осознанию природы духовности человека. Автор рассматривает духовность внутреннего мира человека как единство высших чувств души и нравственного сознания. Для специалистов в области философии, методологии науки.

The first thorough study in English of the multi-faceted system of Mou Zongsan, this book examines key influences on the New Confucian thinker and introduces his Kantian- and Mahāyāna Fo-inflected moral metaphysical reading of the Lu-Wang Learning of the Mind.

In this age of DNA computers and artificial intelligence, information is becoming disembodied even as the "bodies" that once carried it vanish into virtuality. While some marvel at these changes, envisioning consciousness downloaded into a computer or humans "beamed" _Star Trek_-style, others view them with horror, seeing monsters brooding in the machines. In _How We Became Posthuman,_ N. Katherine Hayles separates hype from fact, investigating the fate of embodiment in an information age. Hayles relates three interwoven stories: how information lost (...) its body, that is, how it came to be conceptualized as an entity separate from the material forms that carry it; the cultural and technological construction of the cyborg; and the dismantling of the liberal humanist "subject" in cybernetic discourse, along with the emergence of the "posthuman." Ranging widely across the history of technology, cultural studies, and literary criticism, Hayles shows what had to be erased, forgotten, and elided to conceive of information as a disembodied entity. Thus she moves from the post-World War II Macy Conferences on cybernetics to the 1952 novel _Limbo_ by cybernetics aficionado Bernard Wolfe; from the concept of self-making to Philip K. Dick's literary explorations of hallucination and reality; and from artificial life to postmodern novels exploring the implications of seeing humans as cybernetic systems. Although becoming posthuman can be nightmarish, Hayles shows how it can also be liberating. From the birth of cybernetics to artificial life, _How We Became Posthuman_ provides an indispensable account of how we arrived in our virtual age, and of where we might go from here. (shrink)