Contributed seminar papers on Vedic theory of creation, philosophy and science.

The article proposes a new approach to understanding gamification. Its feature lies in taking into account the criticism expressed against gamifi­cation to date. The article examines in detail the history of gamification, it is shown that at its first stage (before 2015) approaches oriented towards extrinsic motivation prevailed, while at the second stage (after 2015) ap­proaches oriented towards intrinsic motivation began to prevail. Ignoring this point just leads to the fact that the criticism expressed in the early 2010s (its main (...) idea was that gamification is a new form of exploitation and manipulation) seems relevant today, although in fact it is no longer so. But it’s not just about rethinking criticism, it’s also about taking a fresh look at gamification itself, which has continued (since 2011) to be defined as «the use of game design elements in non-game contexts”. And this is even despite the fact that such a definition no longer corresponds to the current situation. First, it is confusing by mixing gamification with seri­ous games. Second, it is confusing by limiting gamification to non-game contexts. Third, it is silent about why gamification is used. Fourth, it does not explain exactly which elements are being implemented. Alternatively, we propose our own definition: gamification is a methodology for using metagame elements and mechanics to correct human behavior by creating a favorable emotional background. (shrink)

Theoretical economics should not be divorced from real life. If theoretical research cannot provide a good explanation for real-world economic phenomena, then we have to question the appropriateness of the paradigm that our theoretical research follows. The battle between neoclassical macroeconomics and Keynesian economics has exposed the inadequacy of the paradigm that modern mainstream economics has followed. Neoclassical macroeconomics and Keynesian economics have the same microeconomic basis. However, the paradigm of the microeconomics on which they are based has serious flaws—the (...) scarcity hypothesis and the economic man hypothesis—do not conform to the facts. These two hypotheses are the basis for other hypotheses and principles, but neither of these two hypotheses holds up to scrutiny. Then the economics edifice built on this foundation is certainly unstable, and the corresponding economic policies are certainly not perfect. (shrink)

The problem of human religious consciousness can be attributed to the category of "eternal" philosophical problems, which have never been removed and cannot be removed from the agenda of humanity. The world outlook of a person is updated throughout history as the person, conditions and content of his life, his goals, ideals and perspectives are constantly changing. In each era, this problem retains its fundamental importance, and, being part of all significant philosophical systems, means not a simple continuation of a (...) particular tradition, but the identification of the changing aspects and historical perspectives of human existence. The question of what consciousness, which is its nature and essence, is of great ideological, ideological and practical importance, since it touches upon the foundations of human existence, content and purpose of life. (shrink)

Christian preaching, the main purpose of which is to educate a person in the spirit of the Christian worldview, should answer the questions of the present, give believers concrete recommendations and patterns of behavior in life situations. At the same time, the sermon is based not on the personal opinion of a priest or pastor, but expresses a confessional point of view on one or another problem of modern life facing believers. This point of view, as a rule, is formulated (...) in special documents of confessions, the totality of which is called "Social doctrine of the church". (shrink)

Purpose. To examine the existential anthropology of G. Marcel and E. Minkowski, in order to demonstrate the necessity of distinguishing the universal-spiritual, as human in human being, apart from the individual-existential in him, and to reveal the hierarchical correlation of biosocial, existential and spiritual spheres in personality. Theoretical basis. Within existential philosophy the author differentiates two separate traditions and proceeds from the insufficiency of the distinction of existential sphere, proposed by phenomenological tradition, showing the necessity of its correlation with the (...) spiritual sphere as a sphere of humanity, proposed by non-phenomenological tradition of G. Marcel and E. Minkowski. Originality. The author presents the anthropological conception of G. Marcel and E. Minkowski, in which human personality is understood as unity of individual-existential and universal-spiritual, which requires a special trans-empirical field of culture, which contains senses, images and symbols of humanity. Also, the author presents the recent developments of existential thinkers in distinguishing existential and spiritual dimensions, both not reducible to the physical and social dimensions. Conclusions. In both existential traditions, the specifically human was founded as a trans-biological and trans-social phenomenon, which appears as indefinable and non-predetermined. But in first tradition, humanity is understood as an existence, as a unique individuality, "project", variant of humanity, equivalent to other variants, and universal is understood as a community of human condition in the world. While in the second tradition, the universal is understood as spiritual. Thus, horizontal level of our private existence, as the process of movement from birth to death, is supplemented by vertical of human, universal ideals and images. Humanity appears as a task, on the way to which human being transcends beyond the limits of his individual "self" to the "super-individual", through inclusion into spiritual community, into universal culture. (shrink)

In the context of changing paradigms of human thinking, secularization of social consciousness, scientific and technological and information revolution, social and environmental cataclysms, Christian preaching seeks to answer the "challenge of time", seeking and offering man such spiritual foundations of life that will help him to "find himself" in the changing in the modern world.

The present volume is intended as an all-round introduction to constructivism. Here constructivism is to be understood in the wide sense, and covers in particular Brouwer's intuitionism, Bishop's constructivism and A.A. Markov's constructive recursive mathematics. The ending "-ism" has ideological overtones: "constructive mathematics is the (only) right mathematics"; we hasten, however, to declare that we do not subscribe to this ideology, and that we do not intend to present our material on such a basis.

This introduction to the basic ideas of structural proof theory contains a thorough discussion and comparison of various types of formalization of first-order logic. Examples are given of several areas of application, namely: the metamathematics of pure first-order logic (intuitionistic as well as classical); the theory of logic programming; category theory; modal logic; linear logic; first-order arithmetic and second-order logic. In each case the aim is to illustrate the methods in relatively simple situations and then apply them elsewhere in much (...) more complex settings. There are numerous exercises throughout the text. In general, the only prerequisite is a standard course in first-order logic, making the book ideal for graduate students and beginning researchers in mathematical logic, theoretical computer science and artificial intelligence. For the new edition, many sections have been rewritten to improve clarity, new sections have been added on cut elimination, and solutions to selected exercises have been included. (shrink)

This paper studies, by way of an example, the intuitionistic propositional connective * defined in the language of second order propositional logic by. In full topological models * is not generally definable, but over Cantor-space and the reals it can be classically shown that; on the other hand, this is false constructively, i.e. a contradiction with Church's thesis is obtained. This is comparable with some well-known results on the completeness of intuitionistic first-order predicate logic.Over [0, 1], the operator * is (...) (constructively and classically) undefinable. We show how to recast this argument in terms of intuitive intuitionistic validity in some parameter. The undefinability argument essentially uses the connectedness of [0, 1]; most of the work of recasting consists in the choice of a suitable intuitionistically meaningful parameter, so as to imitate the effect of connectedness. (shrink)

No part ot Plato's writings has been more debated than the three similes in Books VI.-VII. of the Republic, and still there is a diversity of opinion about their meaning. I believe that most of these difficulties arise from certain assumptions about their purpose which need revision. The current view applies the Cave to the Line, as Plato seems to direct, and this application, which is itself attended by considerable difficulties, leads to an assimilation of the two figures till they (...) seem to have much the same content and purpose. Again, as this makes the lower line appear to be the phenomenal world, it is thought that the simile of the sun foreshadows the theme of the Line by hinting at a connexion between the intelligible and the sensible which is made more explicit in the Line. Thus the group of similes seem mainly intended to show the dependence of Becoming upon Being. This paper will argue that such a view depends upon the misrepresentation of the symbolism adopted by Plato, that two antithetical groups of symbols are confused with one another, and that symbols are even identified with antitypes. Owing to these misinterpretations the Form of the Good has been mistaken for a material cause; both the Line and the Cave have been thought to reveal Plato as embarrassed by a dualism between sense and intellect, and the purpose of the Cave in particular, since the error is cumulative, has been completely obscured. This paper will attempt to substitute for current accounts another interpretation which will relate the three similes closely with the political arguments of Book VI., and with the Platonic education which is set forth in close connexion with them. (shrink)

The similes of the Sun, Line, and Cave in the Republic remain a reproach to Platonic scholarship because there is no agreement about them, though they are meant to illustrate. I propose to analyse the form of the argument, a clue that has never been properly weighed. The Greek theory and practice of analogia and diairesis give good evidence about the method that Plato adopted; if this usage were respected, the analogical argument would not be so loosely interpreted, and the (...) double diairesis and proportion that the Line actually is could not be mistaken for a classification. I hope also to show that Plato's terminology is definite and consistent; here too ancient usage helps to establish his meaning. (shrink)

The paper deals with two versions of the fragment with unit, tensor, linear implication and storage operator of intuitionistic linear logic. The first version, ILL, appears in a paper by Benton, Bierman, Hyland and de Paiva; the second one, ILL+, is described in this paper. ILL has a contraction rule and an introduction rule !I for the exponential; in ILL+, instead of a contraction rule, multiple occurrences of labels for assumptions are permitted under certain conditions; moreover, there is a different (...) introduction rule for the exponential, !I+, which is closer in spirit to the necessitation rule for the normalizable version of S4 discussed by Prawitz in his monograph “Natural Deduction”.It is relatively easy to adapt Prawitz's treatment of natural deduction for intuitionistic logic to ILL+; in particular one can formulate a notion of strong validity permitting a proof of strong normalization.The conversion rules for ILL explicitly mentioned in the paper by Benton et al. do not suffice for normal forms with subformula property, but we can show that this can be remedied by addition of a special permutation conversion plus some “satellite” permutation conversions.Some discussion of the categorical models which might correspond to ILL+ is given. (shrink)

No part ot Plato's writings has been more debated than the three similes in Books VI.-VII. of the Republic, and still there is a diversity of opinion about their meaning. I believe that most of these difficulties arise from certain assumptions about their purpose which need revision. The current view applies the Cave to the Line, as Plato seems to direct, and this application, which is itself attended by considerable difficulties, leads to an assimilation of the two figures till they (...) seem to have much the same content and purpose. Again, as this makes the lower line appear to be the phenomenal world, it is thought that the simile of the sun foreshadows the theme of the Line by hinting at a connexion between the intelligible and the sensible which is made more explicit in the Line. Thus the group of similes seem mainly intended to show the dependence of Becoming upon Being. This paper will argue that such a view depends upon the misrepresentation of the symbolism adopted by Plato, that two antithetical groups of symbols are confused with one another, and that symbols are even identified with antitypes. Owing to these misinterpretations the Form of the Good has been mistaken for a material cause; both the Line and the Cave have been thought to reveal Plato as embarrassed by a dualism between sense and intellect, and the purpose of the Cave in particular, since the error is cumulative, has been completely obscured. This paper will attempt to substitute for current accounts another interpretation which will relate the three similes closely with the political arguments of Book VI., and with the Platonic education which is set forth in close connexion with them. (shrink)

The first part of this paper argued that the traditional application of the Cave to the Line was not intended by Plato, and led to a misunderstanding of both similes. The Cave, it was said, is attached to the simile of the Sun and the Line by the visible region outside the cave, which is a reintegration of the symbolism of sun, originals and images in the sunlight, and the new system of objects inside the cave is compared and contrasted (...) with the natural objects in the visible outside. As we know that the natural symbolism illustrates the Platonic education, our main task in this paper will be to find the meaning of the cave, untrammelled by the associations of the lower line. (shrink)

Open theists argue that God's relationship to time, as conceived in classical theism, is erroneous. They explain that it is contradictory for an atemporal being to act in a temporal universe, including experiencing its temporal successions. Contrary to the atemporalists, redemptive history has shown that God interacts with humans in time. This relational nature of God nullifies the classical notion of God as timelessly eternal. Therefore, it lacks a philosophical and theological basis. Because God is in time, He does not (...) know all future contingencies and, therefore, changes. This study examines open theism's appropriation of the A and B theories of time to the divine-human relationship. The study argues that divine temporality does not solve the tension of divine-human relationships, especially in relation to the future. Further, historical divine temporality does not negate the fact of divine atemporality. It mainly stems from God's choice to create temporal creatures and His relationship with them. Furthermore, if it is not logically and metaphysically contradictory for an omnipresent being to act in space, then it follows that an atemporal being can act in time. Whether time is understood from the metric or psychological point of view, it does not transcend God, and therefore, the limitation it places on human creatures with respect to the future does not apply to God. Lastly, although a few philosophers reject the notion of eternity as timelessly eternal, the doctrine has a philosophical and theological basis in the Scripture. (shrink)

HSÜN Tzu's essay on "Rectifying Terms" is justly considered a work of "great logical interest." For in this essay, one finds a remarkably modern concern with such topics as the rationale for having terms; the empirical and pragmatic bases for the classification of terms; the formation of generic and specific terms; the importance of observing established linguistic practices; the necessity of complying with proper standards for the institution, ratification, and regulation of the uses of language ; the nature of argumentative (...) discourse ; and the problems inherent in successful linguistic communication. A careful examination of some passages in other essays also suggests an awareness of the distinction between deductive, inductive, and analogical inferences, though Hsün Tzu provides us no explicit discussion of the nature of reasoning and its validating rules. (shrink)

This paper is a survey of V.A. Smirnovs main results in modern logic.

In this note we shall assume acquaintance with [T4] and the parts of [T1] which deal with intuitionistic arithmetic in all finite types. The bibliography just continues the bibliography of [T4].The principal purpose of this note is the discussion of two models for intuitionistic finite type arithmetic with fan functional. The first model is needed to correct an oversight in the proof of Theorem 6 [T4, §5]: the model ECF+as defined there cannot be shown to have the required properties inEL+ (...) QF-AC, the reason being that a change in the definition ofW12alone does not suffice—if one wishes to establish closure under the operations of HAωthe definitions ofW1σfor other σ have to be adopted as well. It is difficult to see how to do this directly in a uniform way — but we succeed via a detour, which is described in §2.For a proper understanding, we should perhaps note already here thaton the assumption of the fan theorem, ECF+as defined in [T4] and the new model of this note coincide ; but inELit is impossible to prove this. (shrink)