Recently, we have faced the outbreak of the coronavirus disease 2019 in the world, which has attracted the attention of all people. Stress has become a word familiar to all people. The stressors of life are relatively clear and some of them cannot be eliminated by humans. One of the stressors in the life of humans is the COVID-19 pandemic. Doctors believe that the virus is controllable but its prevalence is quicker and deadlier than other viruses. In addition, the virus (...) puts the elderly and those with underlying diseases at extreme risk. Therefore, more care is seriously required to protect members of society. However, this psychological imbalance caused by the virus is associated with stress and anxiety. Lack of proper management of this stress will be associated with emotional impacts, physiological impacts, cognitive impacts and behavioural impact.Contribution: Given the importance of this topic, this study aimed to evaluate the relationship between religious beliefs and coping with COVID-19-related stress amongst Muslim students in three cities of Russia – Ingushetia, Chechnya and the Republic of Dagestan – in 2020. Data were collected using questionnaires, the validity and reliability of which were previously confirmed. According to the results, religious beliefs had an impact on stress coping by p = 0.657. In other words, students’ ability to cope with stress improved by 0.657 units, with each unit of enhancement in their religious beliefs. (shrink)

People often use indirect speech, for example, when trying to bribe a police officer by asking whether there might be “a way to take care of things without all the paperwork.” Recent game theoretic accounts suggest that a speaker uses indirect speech to reduce public accountability for socially risky behaviors. The present studies examine a secondary function of indirect speech use: increasing the perceived moral permissibility of an action. Participants report that indirect speech is associated with reduced accountability for unethical (...) behavior, as well as increased moral permissibility and increased likelihood of unethical behavior. Importantly, moral permissibility was a stronger mediator of the effect of indirect speech on likelihood of action, for judgments of one's own versus others' unethical action. In sum, the motorist who bribes the police officer with winks and nudges may not only avoid public punishment but also maintain the sense that his actions are morally permissible. (shrink)

This article discusses the foundation of ideas for Vyacheslav Ivanov’s interpretation of Pushkin’s poem. In The Gypsies, Ivanov sees a conflict between personal freedom and sobornost’ as revealed b...

Abstract:The lack of extant contemporary comparanda obscures the workings of iambic trimeter in Senecan tragedy. This article offers a quantitative analysis of the reception of Senecan trimeter in four early works of Italian Humanist Tragedy, which illuminates the creative possibilities afforded by the basic structure of the meter and identifies specific features important to questions of style and semantics. Our analysis demonstrates, among other things, that both Seneca and the Humanist tragedians use clusters of resolution in conjunction with antilabe as (...) a literary device to convey high emotion. (shrink)

One of the main trends of modern society is a marked increase of the theoretical interest to the sphere of mythology and the theory of myth. And in light of globalization approaches explicitly focus on the impact study of the regional aspects of social phenomena. In this regard, in regional studies of mythology appear attempts seen the myth city's as a socially formalized knowledge about the city or region, a strong regulatory and mobilization element in society, which is capable of (...) forming a regional entity and identity. A problem is in that every city has the own myths and specific municipal culture. It can be one of reasons of conflicts at co-operation of townspeople of different regions because all of us are inclined to identify itself with a sub-group on the sign of place of inhabitation, line of business or the world view. Thus, at all cities have different myths and symbols. We are inclined to see our city as city of the chosen townspeople, while other cities and regions are inhabited by demons and monsters. The article suggests to consider the city like a self-valuable phenomenon. The article submitted to scientific use of the term "the myth city's" which, the author's perspective is not identical to the concept of "myths of the city" and "Mythology of the city." also authors conducted analysis the history of the formation of the Donetsk's myth, identified the main stages of its formation, and conducted explication of its meaningful and functional characteristics. (shrink)

У статті оцінюється значення онтологічної та метафізичної проблематики у сучасному філософському дискурсі, критично аналізується концепція монографії Андрія Баумейстера «Буття і благо» та пропонується інтерпретація буття як ствердження реальності в соціально детермінованій дії.

У статті досліджується ситуація екзистенційної загрози, пов'язана з руйнуванням со­ціальної реальності. Зроблено припущення, що саме загроза існуванню тієї структурної частини реальності, яка походить від релігійно-міфологічних форм соціального буття, сприй-мається людиною як негайний привід до самозахисту. Навмисні зовнішні впливи на людську свідомість призводять до формування ерзац-реальностей, у яких "боротьба за цінності" є лише раціоналізованою формою дораціонального намагання зберегти ідентичність. Але саме пов'язаний з цим самозахистом стан розуму й дозволяє розпалювати конфлікти, подібні до східноукраїнського.

У статті проаналізовано вчення П'єра Абеляра в частині його впливу на виокремлення світської сфери знання з тотально релігійного середньовічного дискурсу. Схоластична теологія, творцем якої є Абеляр, розглядається автором статті як специфічний результат філософського мислення в граничних екзистенційних обставинах та маркер секулярних зрушень у середньовічній християнській культурі.

The philosophy of politics -- Deconstruction of democracy -- Political platonism and its ontological bases -- Traditionalism against devilopolis -- Plato's relevance for Russia and the platonic minimum -- Christianity and neo-platonism -- Heraclitus and contemporary Russia -- A conversation about noomachy -- The existential theory of society -- Thinking chaos and the other beginning of philosophy.

This paper examines the controversy between Franz von Baader and Schelling as it takes place in Schelling’s lecture course Das System der Weltalter. This particular instance of their disagreement involves Schelling criticising Baader for his notion of the biblical Elohim as divine proxies. The paper first provides a background to Baader-Schelling philosophical feud before examining Schelling’s remarks against Baader in the System der Weltalter. Then, Baader’s writings on Elohim are looked into in the light of their connection to Baader’s conception (...) of creation as falling-away and Baader’s source for interpreting Elohim as proxies, including Saint Martin and Kabbalah. Thereafter, Schelling’s criticism of Baader is analysed and interpreted in the context of the System der Weltalter. The paper aims to achieve several things: to show the presence of distorted kabbalistic influence in Baader and its discussion in Schelling; to revise Koslowski’s view on Baader’s creation narrative by pointing out how Baader’s Elohim/divine proxies function to form a rather dualistic relation between God and creation; and to interpret Schelling’s convoluted and difficult reply to Baader displaying that at stake between the two thinkers were questions of God’s ineffability and freedom as well as God’s involvement into creation. (shrink)

This article attempts to analyze Karsavin’s theory of revolution in the broader context of a Russian metaphysics of revolution in order to determine the place of Karsavin’s phenomenology of revolution both in his work and within Eurasianist ideology. His article “Phenomenology of Revolution” ontologically links two key concepts within Karsavin’s understanding: the “symphonic person” and the “ruling stratum.” The meaning of revolution consists in leading the symphonic person to a realization of its main tasks, which require the utmost exertion and (...) are related to the very existence of its historical form. This crisis can result in the person’s death, but in the death of the old person is born a new individuation of a higher order of personhood for whom that revolution has been a rebirth. If the symphonic person succeeds in “being revived through death or recovery,” then this will also be the birth of a new ruling stratum and a new government, that is, its new being as a state. Karsavin thus clarifies the historical functions both of the symphonic person and of the ruling stratum. The latter turns out to be a kind of entelechy of the symphonic person, providing its own personal content to the generic concept. The concept of the ruling stratum is explained in the metaphysical context of the symphonic-person theory. In light of the symphonic person’s mission, the ruling stratum is an organic connection among individuals of the active sociocultural segment of the population that has resonated with the spirit of history and the people. In this case, the stratum “rules” along with parties and institutions, eventually passing judgment on them. The main results of Karsavin’s work are (1) modeling a developmental phase of revolution and (2) the concept of the ruling stratum, which allows us to avoid formal sociological understanding of the active elite and direct our attention to the connection between personal activity and the “silent” but by no means “sleeping” substrate of the nation that manifests itself in critical epochs. (shrink)

In the course of his collaboration with GAKhN, whose task was to create a systemic 'scientific' theory of art, Losev undertook a systematic interpretation of German classical aesthetics as the historical presupposition for his own Christian, Platonist doctrine of art conceived as a dialectical universe comprising totalizing connections at all levels. This interpretation was concealed in a masterful way within the ' Commentaries' to Dialektika khudozestvennoj formy. Independently of the significant results achieved by this revival of the classical tradition, Losev (...) 's mythologized theory of art called forth a critical reaction on the part of his GAKhN colleagues and brought to light some of the broader theoretical attitudes present among GAKhN 's collaborators. (shrink)

In the course of his collaboration with GAKhN, whose task was to create a systemic ‘scientific’ theory of art, Losev undertook a systematic interpretation of German classical aesthetics as the historical presupposition for his own Christian, Platonist doctrine of art conceived as a dialectical universe comprising totalizing connections at all levels. This interpretation was concealed in a masterful way within the ‘Commentaries’ to Dialektika khudožestvennoj formy. Independently of the significant results achieved by this revival of the classical tradition, Losev’s mythologized (...) theory of art called forth a critical reaction on the part of his GAKhN colleagues and brought to light some of the broader theoretical attitudes present among GAKhN’s collaborators. (shrink)

Against the backdrop of the fate of the generation that peaked between the 1970s and 1990s, this article discusses the possibility of linking times of disintegration even when the machine of a powe...