Genesis of the scientific ideas and views on intellectual capital is characterized by various approaches highlighting the role of knowledge, skill and professional employees as a form of productive capital. This tendency is mostly revealed at the present stage of economic science development in transiting to an information society. In these conditions the holistic study of intellectual capital requires an expansion of the methodological research base using the evolutionary theory of economic development of the world community, general theory of complex (...) systems, theory of informational economics and other disciplines. Moreover, in Russia there are a number of problems associated with creating a necessary institutional and regulatory environment for protecting the intellectual property. According to the authors, the study of the intellectual capital is necessary from the institutional analysis perspective, as it allows to more accurately determine the current state of the legal status of intellectual assets in the economic activity of an enterprise. (shrink)

The article is devoted to the analysis, and introduces the publication, of one of the texts of the documentary complex ‘The Verkhne-Uralsk Political Isolator Notebooks’ – the ‘Theses on Economic Policy’ of 1933. The article (DOI: 10.1163/1569206X-00002252) covers the history of the discovery of this complex of documents reflecting the ideological and political life of imprisoned members of the Opposition of the Bolshevik Leninists (Trotskyists) in the early 1930s, and discusses the context of their creation. On the basis of archival (...) materials, the biography of one of the authors of the Theses – the agricultural economist, and a member of the Siberian opposition centre, F.P. Sasorov – is reconstructed. It is noted that Sasorov held a special position among the Bolshevik Leninists, determined by his economic views. He belonged to the current whose adherents were called ‘neo-Nepists’ by their opponents. This current advocated not just a return to the NEP cancelled by Stalin, but also an expansion of its scope, and this position is presented and argued for in the ‘Theses on Economic Policy’. A comparison of the views of Sasorov and his co-author G.A., stated in the Theses, including on the explanation of the crisis and the liquidation of the NEP, the policy of out-and-out collectivisation and forced industrialisation, with the views of Leon Trotsky, allows us to conclude that the thought of the imprisoned oppositionists developed independently, and not always in accordance with the guidelines of their exiled thought leader. The article also examines the forecasts of the development of the economic and socio-political situation in the USSR presented in the Theses. (shrink)

The paper examines two of the most influential approaches to the problem of the justification of perceptual knowledge: representationalism and direct realism, taken in a version of epistemological disjunctivism. The problem itself can be represented as the need to demonstrate that there is a logical connection between a statement about the perception of a certain fact, p, and a statement about the knowledge of p. The article notes that both approaches face the problem of “the silence of the senses.” This (...) problem was pointed out by Ch.Travis, who tried to show that the content of sensory experience is not propositional; senses themselves do not tell us what fact we are dealing with when perceptually interacting with the world. The first part of the article reconstructs the argument from looks that Travis proposed to criticize representationalism. This part demonstrates that we cannot accept representationalism as an approach in the philosophy of perception that successfully overcomes the shortcomings of sense data theory. The main drawback of this theory was its adherence to the myth of the given—the idea that in perceptual experience we are dealing with non-propositional, non-conceptual “raw” data. The second part of the paper notes that Travis’s argument can also be directed against such a version of direct realism as epistemological disjunctivism, since according to representatives of this theory, the content of veridical perceptual experience, being identical with the perceived state of affairs, is propositional. This part also analyzes the response to Travis from such a representative of this theory as J.McDowell. While McDowell rejects propositionalism, he nevertheless insists that the content of perceptual experience must be regarded as conceptual. It allows us to avoid the myth of the given. In conclusion, criticism of McDowell’s approach from the phenomenological position taken by H.Dreyfus is discussed, and it is noted that McDowell’s conceptualism is quite compatible with both phenomenology and enactivism. The enactivist understanding of perception that we find in McDowell leads us to accept the enactivist account of perceptual knowledge, where the foundation of knowledge is action, i.e. something epistemically groundless. (shrink)

The problem "man and nature" is assuming greater importance with each passing year. There are hardly any people any more in the modern world who do not understand the terrible danger concealed in the spontaneous advance of technological progress. The well-known idea that culture, if it develops spontaneously and is not consciously guided, will leave a desert behind it has never been as thoroughly understood by people as it is today. The exceptional importance of the "man and nature" problem has (...) led to a situation in which ideas about environmental protection are penetrating into all strata of society, gradually winning people over, and becoming a perceptible material force, a foundation for the well-being of the existence of man on earth. (shrink)

The discussing subject supposes that in a globalized society communication and information resources (the term of authors) not only provide for the needs of the subjects of relationships, but also become virtually uncontested basis of the progress of the human community. When creating information products, the main means of production of these intangible resources is the human intellect. Thus, the characteristic feature of the process of communication and information production is its subjectivity and lack of direct correlation between material costs (...) and estimate the final cost of production of new information and intangible resources. This approach suggests a new paradigm of the global information space research. (shrink)

The paper addresses the use of heterogeneous ensembles of intelligent unmanned vehicles in such a perspective field of innovations as an unmanned fishery. The issues of joint activity of unmanned vehicles of different types in fishing operations based on intelligent technologies are investigated. The “smart fishing” approach based on the joint fishing operation model is proposed. The operational framework that includes missions, roles, and activity scenarios embedded in the discretized spatial model is presented. The scenario activities are considered as the (...) sequences of pentad that determine executing specific functions concerning the specified waypoint, timepoints, and the states of vehicles. The definition of the plan as the scenario prototype that needs adjusting to the conditions of the situational context is proposed. The coordination problem regarding the joint activities of the unmanned vehicles and their scenarios is defined and the coordination framework based on the distributed common board model and coordination primitives is presented. The prototype of the intelligent scenario-based system including the implementation of both operational and coordination frameworks developed for the control of unmanned vehicles is described. This system makes unmanned vehicles capable to absorb all the latest advances in intelligent technologies to perform smart fishing operations jointly in a large heterogeneous group. The proposed approach to smart fishing using intelligent technologies makes it possible to detach fishermen from the fishing activities dangerous to their life and health, to reduce significantly poaching and illegal fishing, to increase the overall efficiency of fishing operations, and even to save the marine ecosystem. (shrink)

McNamara hypothesized that a 4-step sequential decentering process characterized the phenomenology of religious and spiritual experiences and was rooted in dreams and nightmares. We content analyzed 50 RSES, 50 dreams, and 50 nightmares for presence and ordering of elements of the decentering process. Thirty-six percent of RSES, 48% of dreams, and 44% of nightmares had all four decentering elements. The sense of success occurred most frequently in RSES and least frequently in nightmares. Conversely, diminishment of agency occurred least often in (...) RSES and most often in nightmares. For RSES 66% of instances of effort occurred, as hypothesized, after liminality and diminishment. We conclude that an orderly 4-step decentering process is reliably detectable in many, but not all, RSES, and that randomly ordered decentering elements occur abundantly in dreams and nightmares. (shrink)

Treatise on Yoga philosophy; Sanskrit text with Hindi commentary and translation.

Hermeneutics; philosophy; meaning (philosophy); meaning-text theory (linguistics); criticism, textual; religious aspects; Islam.

One of the major problems in contemporary philosophy of mind is the dualism of first-person and third-person perspectives — the question of whether conscious experience is public and epistemically accessible or private and qualitative. Recognising the relevance of the arguments of both sides, naturalists and anti-naturalists, I attempt to resolve this dichotomy using Bruno Latour’s methodology on the theories of Immanuel Kant and Moritz Schlick. To do so, I propose not to reduce the theory of consciousness to one interpretation, but (...) to consider conscious experience as a “boundary object” between the spheres of the private and the public, the accessible and the qualitative, the unique and the reproducible. Through the “practice of translation” I demonstrate the failure of ontologies of conscious experience proposed by both naturalism and anti-naturalism, and propose an “intersectional theory” as an alternative theory of conscious experience that affirms, on the one hand, the uniqueness of the individual’s epistemic position and, on the other hand, its reproducibility and communicability. I introduce the term “intersectional locality” to denote the ontological status of conscious experience. In the next step, I return to the necessary (according to Latour) “practice of purification” of those epistemic zones whose fusion was outlined earlier, which allows me to recognise the intuition behind the dichotomy of the two perspectives as legitimate and requiring conceptualisation. The mediation of Schlick’s positivist theory and Kant’s transcendentalist theory allows us to present first-person and third-person perspectives as two epistemic registers, subordinated to the position of a historically specific conscious subject. I treat the first-person perspective as a reflective power of judgment, and the third-person perspective as a determinative power of judgment; doing so, I establish the connection between the qualitative interpretation of phenomenal experience and the aesthetic principle of the reflective power of judgment. I conclude that conscious experience as a subject matter of research is a hybrid object, and only the project of “nonmodern” science will make it possible to create a relevant theory of consciousness that does not resort to reduction. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:570 BOOK REVIEWS like reasonable rule for economic life. This effort is worthy of more attention than is possible here, but let it be noted that it must inevitably suffer the same fate as any ethical calculus: someone must decide for others what is their due and what is not. How much wealth, for example, makes for a concentration [of wealth] that would be " demonstrably detrimental to some (...) people's exercise of their generic rights "? His is ultimately an entitlement or rights ethic, rather than an aitial ethic of goal-purposive fulfillment for the individual, projected outwards for a common good scenario. While his rejection of goal ethics's inability to detail principles for distribution of goods is noteworthy, it does not appear that a tightened version of generic rights theory will come closer to either of Phillips's desiderata: a justification of moral reasoning apart from any theory of nature or a calculus for its application. Desan and Phillips wish to think against the limits of the human situation. For Desan, rising above limitation is a moral task and obligation facing us each, if there is to be a common future. His call is to be World Citizen in a Polis of Nations. Phillips's vision is more concrete, a distribution of benefits to benefit all with well-being and freedom. But this mundane task is no less difficult than Desan's transcendent one. Indeed, according to Augustine, even the Divine Mind must utilize an artifice in dealing with human creation: "He loves each of us as though there were only one of us." Both ethicists have striven to show us how we might think this vision for ourselves, i.e., for each other of us. ]OIIN B. DAVIS, O.P. ' Detroit, Michigan Catholics, Anglicans, and Puritans: Seventeenth-Century Essays. By HUGH TREVOR-ROPER. Chicago: The University of Chicago Press, 1988. Pp. xiii + 317. $27.50 (hardbound). Even to list the changes and events which occurred in seventeenth century England is a difficult task: the century spans the period from the death of Queen Elizabeth to the Glorious Revolution and beyond, through the Civil War, the accession and exile (twice) of the Stuarts, the rise of science, the transformation of the theological and religious issues of the English Reformation, to name only the most obvious. To conceive a book, in the form of occasional essays, which not only addresses these changes and events but does so by establishing the connections which were present with European currents at the same time surely tempts fate, even when it does not tempt reviewers. BOOK REVIEWS 571 But Hugh Trevor-Roper is a master, both of the period under survey and of the form of the essay. With one exception, each of these essays began as a lecture or seminar paper, and the pleasantly legible style in which they are written must bear some trace of that origin. The occasional flashes of wit, mixed with rthe fairly non-technical style, make the book a joy to read and a welcome escape from the usually constipated style of scholarly prose. In his Introduction, the essayist clearly sets forth his thesis that English intellectual history does not exist apart from the currents of European intellectual history (a thesis for which Trevor-Roper has already staked a claim). That leads to what may very well be the major problem with these essays: its end is in its beginning. The list of names cited in these essays only partially coincides with the list of names in the index; the former is much longer than the latter. And while the style of the essay welcomes the reader to the period, it also throws up more names and places and events than can be explained or even annotated adequately. This occurs both on a large and on a small scale. The first essay, on "Nicholas Hill, the English Atomist" contains such a vast array of names that at times it becomes the prosopo· graphical equivalent of a telephone book. On a large scale, there is the problem with a definition of Arminianism. No definition, at least no formal definition, is attempted-and this is probably wise. But, particularly in... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS Galileo: For Copemicanism and for the Church. By ANNIBALE FANTOLI. Translated by George V. Coyne, S.J. Studi Galileiani Vol. 3. Vatican City: Vatican Observatory Publications, 1994. Distributed by the University of Notre Dame Press, Notre Dame, Indiana. Pp. xix+ 540. $21.95 (paper). This exhaustive treatment of Galileo and his relationship to the Church was first published in Italian by the Vatican Observatory in 1993 as Vol. 2 (...) of its Studi Galileiani series, bearing the title Galileo: Per il Copemicanesimo e per la Chiesa. So excellent was the study that Father George Coyne, the director of the Vatican Observatory, took it on himself personally to translate the volume into English. Although not a member of the Galileo Commission set up by Pope John Paul II to review the Galileo case, as were Coyne and myself, Fantoli has admirably complemented the work of the Commission and his book surely belongs in the Studi Galileiani collection. A former Jesuit with degrees in mathematics and physics, Fantoli began the book more than twenty-five years ago when he was preparing a course on Galileo at Sophia University in Tokyo. His intention was to show that for Galileo it was never a question of choosing between Copernicanism and the Church, and that the saddest drama of his life was being faced with an injunction that forced him to befor the Church and against Copemicanism. The subtitle of his book proclaims Galileo's true intentions, despite his failure to convince others that this was what his life was all about. A great strength of Fantoli's treatment is its documentation, which abounds in excerpts from Galileo's writings and his correspondence as found in the National Edition of his works and also in citations from new materials that have been uncovered by the Galileo Commission. Thanks to Coyne, all of these texts, many of which were hitherto available only in Latin or Italian, can now be easily accessed in English translation. Another strength of Fantoli's work is that he has kept abreast of Galileo literature over the years and thus is able to offer scholarly critiques of authors whose works exhibit a bias against the Church. Especially welcome are his careful discussions of the positions of earlier writers such as Giorgio de Santillana, Ludovico Geymonat, and Stillman Drake, as well as those of more recent authors, Mario Biagioli, Maurice Finocchiaro, Pietro Redondi, William R. Shea, and Richard S. Westfall. The book is a tour de force and there is little to criticize in it. Unfortunately, however, a typesetting error at its very beginning might create 317 318 BOOK REVIEWS the wrong impression and throw off prospective readers. About six lines of text were omitted at the bottom of page 9. To remedy this the following words should be inserted between the end of page 9 and the beginning of page 10: confused with the Sun) which had heen worked out by Philolaus (about 475 B.C.) within the context of the Pythagorean school.9 In a further modification of this theory the central fire as well as the hypothesis of an anti-earth were done away with, which left the earth at the center of the universe. To offset this addition, the last six lines on the bottom of page 10 should be deleted, for these lines are repeated at the top of page 11. Otherwise, with this change, the exposition reads correctly. The remaining typographical errors are few and in no case do they affect the sense. After a brief introduction in which he presents the astronomical concepts necessary for understanding the details of the Copernican debate, Fantoli divides his treatment into seven chapters. The first two of these are devoted to Galileo's early life and teaching at the Universities of Pisa and Padua, his perfection of the telescope, and the beginnings of the controversies about the earth's motion that were provoked by his telescopic discoveries, The next three chapters then take up the scriptural arguments in detail, Galileo's battle with the Jesuits over the comets of 1618 and his The Assayer of 1623, and his resumption of the Copernican program with the publication of his Dialogue... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS The Inference That Makes Science. By ERNAN McMULLIN. The Aquinas Lecture, 1992. Milwaukee: Marquette University Press, 1992. Pp. iv +112. In this ambitious lecture Father Ernan McMullin recapitulates and refines a thesis that has guided his thought for the past forty years. In essence the thesis is this: precisely how science is made has eluded the best minds for centuries, and only in the work of Charles (...) Sanders Peirce, suitably emended by McMullin, has the puzzle finally been solved. " Retroduction " is the inference that makes science. Once this is understood, errors on what constitutes scientific method-those of Aristotle, Aquinas, Galileo, Newton, Bacon, Hume, et al.-can be rectified and one can see science for what it truly is: a complex process of theory appraisal that yields, not definitive truth, but well-established results to which assent can be given with at best "practical certainty," whatever that might be (pp. 91-96). Why McMullin should have chosen such a theme for an Aquinas Lecture is a question that defies reasonable answer. Surely one does not have to he so negative about the thought of Aristotle, Aquinas, and Galileo to advance one's ideas about science in the present day. What McMullin could easily have done, and he hints at this in the last two paragraphs of his lecture (pp. 97-98), is show how retroduction is itself simply a relaxed version of the demonstrative regress, the method actually endorsed by Aristotle, Aquinas, and Galileo. Such a retroductive version, fair enough, yields knowledge of a probable cause, the type of knowledge most typical of modern science. McMullin did not have to embark on the dangerous course of trying to prove that proof and certainty are forever beyond the grasp of science, or that never in the history of science has anyone established a definitive truth. That, in effect, is what McMullin has tried to do, and in the attempt to make the point he fumbles at almost every juncture throughout a very long lecture. To set the record straight more than a review is being re--·quested; perhaps a book, and even that might not suffice for those whose minds are made up. To understand the import of the lecture one must appreciate that it is hut a brief episode in a debate over demonstration in science that has been going on since McMullin first came to the University of Notre Dame in 1954. I myself have published many hooks and articles that engage the very point of his lecture and provide the contra evidence to 131 132 BOOK REVIEWS show elements of continuity in scientific method from Aristotle to the present. My last two volumes, in press at the same time as McMullin's Aquinas Lecture, answer in detail the aporiai he there raises.1 I need 1 Galileo's Logic of Discovery and Proof. The Backgrnund, Content, and Use of His Appropriated Treatises on Aristotle's Posterior Analytics. Boston Studies in the Philosophy of Science 137. Dordrecht-Boston-London: Kluwer Academic Publishers, 1992, xxiii + 323 pp.; Galileo's Logical Treatises. A Translation, with Notes and Commentary, of His Appropriated Questions on Aristotle's Posterior Analytics. Boston Studies in the Philosophy of Science 138. DordrechtBoston -London: Kluwer Academic Publishers, 1992, xix + 239 pp. only refer the interested reader to them for an extended and documented reply to his arguments. Some idea of the flavor of our debate, however, can be gained from the following. To support his thesis, McMullin has to maintain that Aristotle's proof that the moon is a sphere (from its having phases) and that Galileo's proofs that there are mountains on the moon, that Jupiter has satellites, and that Venus circles the sun (all based on telescopic observations) are not strictly demonstrative, that is, they do not yield true and certain conclusions. He declines to answer a query I have often tendered whether he personally is certain on the basis of pre-spacecraft evidence that the moon is a sphere, that there are mountains on it, that Jupiter has satellites, and so on. Instead he offers the categorical response "that planetary science is not an apodictic science, indeed that no natural science is... (shrink)

The constitutional monarchy of present-day Britain hardly seems the same sort of institution as fourteenth-century feudal kingdoms, but Dante’s Monarchia (c. 1313) and Walter Bagehot’s The English Constitution (1872) share fundamental assumptions about what the purpose and strengths of monarchy are. In the Monarchia, Dante lays out the essential attributes of monarchy that endure even today: authority, impartiality, and unity. Dante values and promotes monarchy as final arbiter of conflicts, sole just judge without cupidity, and unifying will. More than 550 (...) years later, Bagehot, despite his distrust concerning the Crown’s actual effectiveness, conceives of monarchy in surprisingly similar terms. The monarch is ‘the regulating wheel of our Constitution’, an authority outside and above partisan politics, and the ‘dignified’, ‘intelligible’, unifying element of government. In both cases, the monarch functions as the government’s source of impartial, unifying authority – whether monarch or Parliament ultimately wields that authority. The broad outlines of monarchy are surprisingly similar for both writers, suggesting a basic continuity in the conceptualization of monarchy from the fourteenth to the nineteenth century (and beyond) and an abiding store of reserve symbolism within the monarchic concept that writers, thinkers, and politicians throughout those centuries are able to tap at will. (shrink)

The grammatical manipulation and production of language is a great deceiver. We have become habituated to accept the use of well-constructed language to indicate intelligence, understanding and, consequently, intention, whether conscious or unconscious. But we are not always right to do so, and certainly not in the case of large language models (LLMs) like ChapGPT, GPT-4, LLaMA, and Google Bard. This is a perennial problem, but when one understands why it occurs, it ceases to be surprising that it so stubbornly (...) persists. This paper will have three main sections. In the Introduction I will say a little about language, its aetiology, and useful sub-divisions into natural and cultural. In the second section I will explain the current situation with regard to large language models and fill in the background debates which set the problem up as one of increased complexity rather than one of a qualitatively different kind from narrow or specific AI. In the third section I will present the case for the missing phenomenological background and why it is necessary for the co-creation of shared meaning in both natural and cultural language, and I will conclude this section by presenting a rationale for why this situation arises and will continue to arise. Before we do any of this, I need to clarify one point: I do not wish to challenge the ascription of artificial general intelligence (AGI) to LLMs, indeed I think agnosticism is best in this respect, but I do challenge the more serious, and erroneous, ascription of understanding, intention, reason, and consciousness to them. And so, I am making two points: an epistemological one about why we fall into error in our ascription of a mental life to LLMs, and an ontological one about the impossibility of LLMs being or becoming conscious. (shrink)

On the fundamentals of Vedanta philosophy and Hindu spiritual life.

A growing body of literature has engaged with mass incarceration as a public health problem. This article reviews some of that literature, illustrating why and how bioethicists can and should engage with the problem of mass incarceration as a remediable cause of health inequities. “Mass incarceration” refers to a phenomenon that emerged in the United States fifty years ago: imprisoning a vastly larger proportion of the population than peer countries do, with a greatly disproportionate number of incarcerated people being members (...) of marginalized racial and ethnic groups. Bioethicists have long engaged with questions of health justice for incarcerated people, including consent issues for those participating in research and access to health care. This article provides an overview of the individual and public health impacts of mass incarceration. The article argues that mass incarceration is a bioethics issue that should be addressed in medical education, identifies opportunities for bioethicists to guide hospitals’ interactions with law enforcement officials, and calls on bioethicists to be in conversation with medical and nursing students and health care professionals about these groups’ advocacy efforts concerning structural racism, police violence, and mass incarceration. (shrink)

Explores intellectual and philosophical evolution of German philosopher Martin Heidegger, focusing on period after World War II. Analyzes how Heidegger s ideas, particularly his notion of being, influenced and were influenced by postwar context, including confrontation with Nazism and emergence of new philosophical currents. Argues that Heidegger s work offers relevant insights for contemporary philosophical debates and calls for a critical dialogue with his legacy. Discusses Heidegger s philosophy in the context of French and German philosophical schools, highlighting relevance of (...) his ideas and impact they had on contemporary philosophy. (shrink)

Social suffering commands increasing public attention in the wake of several historical processes that have changed the ways victims are perceived. In making suffering eloquent by rendering it in conceptual form, philosophy runs the risk of muting suffering, thereby neutralizing its ability to mobilize responses. In the experience of suffering philosophy finds a limit it must recognize as its own. Yet only by fulfilling its duty towards suffering - only by having the abolition of suffering as its ultimate goal - (...) can philosophical thinking withstand a tacit complicity with injustice. (shrink)

This collection explores the core concepts of Ignacio Ellacuría's liberating philosophy; his critique of ideologies and continuity with critical theory; his philosophical anthropology and humanism; and the implications that praxis has for philosophical thought.