The article discusses the problem of parallelism of epistemic and moral virtues. The author presents the problem along with other methodological obstacles in virtue epistemology. The importance of the problem of parallelism becomes evident when we turn to the criteria of intellectual (epistemic) evaluation and to the framework of possible intellectual ethos. This problem is discussed in the paper by the example of definitions of master virtue and wisdom proposed by A.R. Karimov.

The neo-Vygotskian approach to child development is introduced to English-speaking readers. Russian followers of Vygotsky have elaborated his ideas into a theory that integrates cognitive, motivational, and social aspects of child development with an emphasis on the role of children's activity as mediated by adults in their development. This theory has become the basis for an innovative analysis of periods in child development and of the mechanism of children's transitions from one period to the next. In this book, the discussion (...) of the neo-Vygotskians' approach to child development is supported by a review of their empirical data, much of which has never before been available to English-speaking readers. The discussion is also supported by a review of recent empirical findings of Western researchers, which are highly consistent with the neo-Vygotskian analysis of child development. (shrink)

My primary concern in this article is the connection between virtue epistemology and evidentialism. This possible connection is analyzed upon, firstly, the example of the intellectual virtue of wisdom, and, secondly, the historical case – Thomas Aquinas’ approach to virtue of wisdom as an intellectual disposition (habitus). I argue that it is possible to offer such an interpretation of ‘intellectual virtue’ that aligns with the peripatetic tradition broadly understood (to which the epistemology of virtues ascends), and on the basis of (...) which an evidentialist theory of justification is offered. In the first part of the paper, I briefly present the main interpretations of virtue epistemology and evidentialism in the light of externalism/internalism debate. In the second part I discuss Aquinas’ understanding of intellectual virtue as a disposition (habitus). The main concern here are virtues of theoretical habitus – wisdom and (scientific) knowledge. I show that habitus in this case is understood in two ways: as an ability, inherent to human beings, and as objective knowledge. Thus, there are two understandings of wisdom – as a virtue and knowledge (scientia). Finally, in the concluding parts of the paper, I outline possible ways of solving presented in the first part challenges to evidentialism and internalism. (shrink)

In Russia, philosophy of religion, likewise religious studies, only managed to claim their name, let alone their right for self-realisation, as late as the early 1990s. The article represents an attempt to elicit the maximum possible number of primary methodological accounts, conceptual divergences and discussions pertaining to both the domain of understanding and that of studying the phenomenon of religion and the variety of religious expression, as well as methods of establishing the actual interdisciplinary relations between religious studies and the (...) philosophy of religion, with their disciplinary scope defined, on the one hand, and contiguous scientific disciplines and worldview discourses on the other. (shrink)

t. 1. Vlastʹ kli︠u︡cheĭ -- t. 2. Na vesakh Iova.

Монография предназначена для специалистов в области социальной философии, социологии и истории, а также для широкого круга читателей.

Для широкого круга читателей (слушателей, аспирантов, преподавателей) интересующихся данной проблемой.

In this paper I consider two books of Vladimir Shokhin, a distinguished philosopher in Russia, on philosophy of religion and philosophical theology as one project aimed at drawing the demarcation between these two disciplines. In what follows I will present Shokhin’s project and show briefly how it fits in with the current discussion on the topic, then, draw some consequences from his position, and make some critical notes, and at the end I will briefly present some my views on the (...) problem of drawing clear lines of demarcation between philosophy of religion and philosophical theology on the basis of the following questions: what is the topic of the disciplines, what are their methods, what are their guiding lines, and who may exercise them? (shrink)

We describe how the choice of an appropriate (“physical”) gauge leads to the solution of a nonperturbative problem in quantum electrodynamics: dynamical chiral symmetry breaking in QED in a constant magnetic field.

In the past twenty years, all the key authors who wrote about the state of postmodernity either began to be engaged in other research areas (Fredric Jameson) or declared that the postmodernism is dead (Linda Hutcheon). Since 2000, when the fatigue from the postmodernism became evident to everyone, various researchers, critics and theorists began to offer their concepts of our era. However, all these theories, emphasizing the change of cultural paradigms, interpret culture traditionally not paying attention to total digitalization and (...) the introduction of new technologies into our lives. However, in two concepts of our time these processes become central. These are the concepts of the digimodern and automodern. The focus of this article is the idea of automodernism, proposed by the American social theorist Robert Samuels in 2007/2009. He believes that our world is characterized by two contradictory tendencies – automation and the desire for autonomy (personal freedom). From his point of view, the former often does not allow to reach the latter due to certain circumstances. Samuels, using the example of a car, a personal computer, the Internet, etc., shows what exactly our culture is in the broadest sense. Analyzing the concept of “digital youth,” he also pays attention to the formation of a new subjectivity of the era of automodernity. Finally, the most interesting part of the concept of automodernism, which is most relevant today, is the criticism of leftwing social and philosophical concepts (Slavoj Žižek, Jameson) and cultural theories (Henry Jenkins). At the end of the article, the author mentions Adam Greenfield’s latest book Radical Technologies: The Design of Everyday Life. Thanks to this book, Samuels’ theory can be verified. (shrink)

This article focuses on the legal and organisational regulation of human cells in the United Kingdom and France. French Bioethics Law regulates human cells for health according to European Union law where it is enforceable. But products unregulated by EU law and based on human cells are never considered as medicinal products, given the strict implementation of the principle of “nonpatrimonialité” of the human body and its elements. By comparison, in the UK such products can be qualified as medicinal products. (...) Moreover, the setting up of the UK stem cell bank gives rise to the development of policies which expand the stem cell as a legal object. The paper discusses how these societies’ ethical and legal commitments underlie organisational practices in order to analyse the relationship between the existence (or not) of a national stem cell bank and the broader regulation of human cells. (shrink)