One of the most significant contributions of archaeology to the studies of human-animal relations is the concept of the “domestication” of non-human animals. Domestication is often seen as a specific human-animal relation that explains the ways people and animals interact. However, I argue, that “domestication” does not explain anything but has to be explained or “reassembled” by focusing on the many historically specific ways human and animals live together. Thus, the paper tackles the emergence of a “herd”, an assembly of (...) animals, humans and things that appeared in the Neolithic, by following the ways the different agencies—human, animal, material and composite—are involved in the creation of new sociality. Living with animals is always already a material practice. It includes material culture, bodies, gestures, actions, habits, and body skills. It requires new practices and skills of flocking, herding, closing, observing, separating, amassing, and forming a queue; skills to be learned and employed by the participants. However, numerous resistances and translations are encountered and employed along the way, changing everybody in the process. In this way new bodies and persons—human and animal—are created, ultimately leading to the “herd”, a new way of association of animals, people, and things. From this perspective the agency and power is distributed and not confined to one species or group. There is no single locus of power and agency and no hegemony or “domination” but power and resistance that works from everywhere. Living with animals is not a matter of management, control or domination, but it is about making hybrid society work, a matter of politics, for all the parties involved. (shrink)

This article explores contemporary approaches to the understanding and interpretation of the formation of inclusive society. The focus is on the investigation of the everyday experiences of individuals who face various limitations in their living conditions such as limited opportunities, special needs, and disabilities. The paper highlights the importance of considering the unique aspects of subjective time when systematically analyzing the functional characteristics and existential mechanisms of an inclusive society, which constitutes the living environment for people with disabilities. It points (...) out that the temporal intentionality of a mentally challenged individual manifests in a unique form of ordering, synchronization, and existence within various phenomena and events within the individual's mental imagery and inner experiences. The authors emphasize the necessity to differentiate two primary stages in an individual's perception and understanding of their actual existence—the evaluation stage and the stage of identifying prospects. The study shows how intentional temporality inherently transforms into individual time, revealing the peculiarities of internal experiences and the unique aspects of an individual's mental imagery. These are integral steps in the formation of a system of social events that are marked within the individual consciousness. The novelty of this study lies in the examination of intentionality within the framework of a disabled person's subjective time, a characteristic that is fundamentally individual yet resonates with the collective daily consciousness of disabled individuals within an inclusive micro-society. (shrink)

(1992). Community solidarity fees: A case study of Sabac national theatre. World Futures: Vol. 33, Culture and Development: European Experiences and Challenges A Special Research Report of the European Culture Impact Research Consortium (EUROCIRCON), pp. 61-66.

Purpose. The research is aimed at understanding the philosophical and journalistic heritage of M. Scheler during 1914-1919. "The philosophy of war" is regarded as the middle link between the phenomenological and anthropological stages of its philosophical evolution. The theoretical and methodological basis of the study is the philosophical legacy of Max Scheler, as well as the work of domestic and Western researchers devoted to this issue. Problems of Weltkriegsphilosophie become comprehensible based on the historical, logical and comparative principles of historical (...) and philosophical analysis, which allowed to theoretically reconstruct the cultural and historical context, philosophical sources and ideological intentions of the German philosopher. Originality. For the first time in domestic historical and philosophical thought, it proved that the works by Max Scheler of the First World War played an outstanding role in the formation of philosophical anthropology as a separate philosophical trend. Conclusions. The basis of the Weltkriegsphilosophie by Max Scheler is the philosophical comprehension of the war in which the thinker tries to see the high sacral meaning, where the sacrifices that the nation brings to the altar of victory are not in vain: the nation is rallying this sacrifice, its readiness for it. According to Scheler, war is the most effective means of forming the so-called "love communities", to which he refers combat brotherhood, family and nation as a "collective personality", which recognizes itself through war. The philosopher is disappointed to some part with militaristic enthusiasm in his later military journalistic works and calls for a spiritual and moral renewal of Europe, fed from Christian roots. At the heart of this renewal should be the principle of personal solidarity, based on the Christian idea of love. However, Catholic universalism is an insufficient means for the formation of a "love community" and a new man who is co-creator of God that constitutes the main core of the philosophical anthropology of Max Scheler, which emerges in the 20s of the twentieth century. Based on this, the article affirms the existence in Sheler’s works of an intermediate stage between his phenomenology and philosophical anthropology – Weltkriegsphilosophie. (shrink)

The subject of this study is the problem of the failure of attempts by the scientific community to come to a common understanding of what exactly information can be as something encoded into material structures and moved along with them. At the same time, the following aspects of this problem are considered in detail: what is the immediate cause of the information problem; what are the objective and subjective prerequisites for its appearance; why the unresolved nature of this problem does (...) not interfere with the creation and development of communication systems, control and other "smart" devices; is there any general guideline for finding solutions to such problems, and what is it; what role did the philosophy of information play in turning the problem of information from a private scientific problem into a problem of the ideological level. The main results of the conducted research are as follows: the immediate cause of the information problem has been identified and a comprehensively substantiated solution to this problem has been given; it has been revealed that the incompleteness of the materialistic theory of cognition has become a fertile ground for the appearance of this problem; the circumstances that prevented its completion have been identified; the natural mechanism of control and cognition has been revealed, as a result of which the materialistic theory of cognition has been further developed the source of the ideal in the material world is revealed; it is shown that the mechanistic idea of information coding made the concept of information incompatible with the presence of any objective content; it is revealed what is actually hidden behind the words about information coding and its measurement; the nature of signals and signs is revealed; a kind of bias of the philosophy of information and a general error is revealed all known concepts of information. (shrink)

_Purpose._ The authors aim to reveal the influence of philosophical and esoteric principles on the formation and further development of Roberto Assagioli’s concept of psychosynthesis. _The theoretical basis_ of the study is determined by the latest methodological approaches in the study of the relationship between philosophical, psychological, and esoteric approaches in the study of the unconscious and the formation of a harmonious personality. _Originality._ For the first time, a systematic analysis of the anthropological foundations of Roberto Assagioli’s work has been (...) carried out in Ukrainian philosophical literature, the specificity of the connection between esoteric teachings and psychosynthesis has been revealed on the basis of a thorough study of primary sources and biographical evidence of the life and work of the famous Italian thinker. _Conclusions._ Psychosynthesis, which is one of the leading directions of modern psychology, has a rather multicultural philosophical and methodological basis. Its founder Roberto Assagioli, while developing his concept, was influenced by theosophical-esoteric, pragmatic kabbalistic, and Eastern religious concepts and practices. Unlike psychoanalysis, which saw the unconscious as physiological-naturalistic determinants of the human psyche and behavior, psychosynthesis considers the unconscious as a hidden potential for self-development of the individual. Roberto Assagioli went through a long and difficult way to finally form his own concept, which became the basis of the psycho-techniques of disidentification and work with subpersonalities, which help to discover the true transpersonal self, which is the source of human self-improvement. Modern discussions about the relationship between psychosynthesis and various forms of parapsychology once again testify to the synthetic nature of Assagioli’s teaching, which combines various psychotherapeutic practices. This is what gives psychosynthesis a new push for development in the conditions of wars, disasters, loneliness, and related psychological disorders. (shrink)

Purpose. The article is an explication of the features of the anthropological teaching of Peter Hacker in the context of analytical philosophy with consideration to the context of European philosophy within the framework of the Oxford School of ordinary language philosophy. The theoretical basis of the research is determined by the latest research in the English-language analytical philosophical tradition, rethinking the place of anthropological problems in the system of philosophical knowledge. Originality. Referring to primary sources, we reconstructed the philosophical and (...) anthropological teaching of Peter Hacker in the unity of its basic principles and theoretical and practical results. We determined philosophical origins of the key ideas of his philosophical anthropology and substantiated their originality, systematicity and logical argumentation. His philosophical position is defined as anthropological holism, synthesizing the reinterpreted ideas of Aristotle and Wittgenstein. Conclusions. Peter Hacker is the creator of the original version of Analytic Philosophical Anthropology. His anthropology is based on criticism of Cartesian dualism and physicalism, which underlie modern neurosciences and which he tries to overcome on the basis of Wittgenstein’s philosophical "logotherapy". The conceptual framework of his holistic anthropology is a rethought conceptual scheme of the Ordinary language philosophy. Hacker considers consciousness not as a separate mental reality, but one of the powers of human nature – an intellectual ability, which, along with emotional and moral, belongs to a person as an integral socio-biological being. Asserting the free will of man, the Oxford thinker criticizes various forms of determinism, especially its most common form in modern science – neurobiological determinism, which is built on false philosophical foundations. This criticism allows the modern British philosopher to build an original, systematic and logically consistent anthropological concept that asserts the immutability of the highest human values – goodness, love and happiness. (shrink)

Purpose. The paper considered the explication of the concept of "Sinn des Lebens" within the framework of Western philosophy and psychology of the ХІХ-ХХІ centuries. On the basis of this, the role of this concept in contemporary theoretical discussions and psychological and psychotherapeutic practices is understood. Theoretical basis. The authors believe that understanding the concept of "Sinn des Lebens" is possible only based on the synthesis of modern analytical philosophy methods with the methodological guidelines of modern psychology, in particular logotherapy. (...) Originality. The authors have proved that the problem of "meaning of life" is not an "eternal problem" of philosophy, but arises only in the early nineteenth century as a reflection on European secularization and widespread individualistic values and becomes extremely relevant gaining different interpretations at the beginning of the twentieth century based on the crisis of the sensory values of modern man. Conclusions. The concept of "Sinn des Lebens" originated in the philosophy of the German Romantics and gained philosophical significance only in the works by Schopenhauer, Kierkegaard and Nietzsche. Russian philosophy and literature give priority to the meaning of life in ethical and anthropological studies, focusing on its religious intentions. Analytical philosophy and existentialism appear to be diametrically opposed to the life-purpose anthropological problems, but they attempt to solve this problem by understanding the absurdity of human existence and language from different angles of view. The most reasonable concept of meaning in psychology can be considered Frankl’s logotherapy, which, despite certain drawbacks, remains the most significant in modern Western psychology. Modern philosophical studies on the problems of the meaning of life, despite their prudent analyticity and systematic nature, have not found credible criteria and means of human life self-reflection yet and have further incentives to develop their methodological and philosophical considerations. However, the diversity of interpretations of the concept of "meaning of life" that exists in modern scientific literature needs further reflection. (shrink)

The subject of this study is the special theory of relativity (SRT) by A. Einstein, the debate about which has been going on for more than a hundred years. The aim of the study is to evaluate SRT from the side of whether everything that is discussed in this theory and thus in the new, relativistic physics is possible in nature itself. At the same time, the author pays special attention to three issues: the principle of relativity, the necessary condition (...) for the objectivity of the content of scientific theories and the Einstein style of scientific thinking, which predetermined the ideological component of SRT and all relativistic physics. But such issues as relativistic reductions of lengths and durations, the relativity of simultaneity and a single space-time do not remain without attention. The study revealed the fallacy of a long-standing and widespread opinion about the relativity of properties. The necessary condition for the objectivity of scientific theories is revealed. The natural form of expression of quantities is revealed and the non-relative nature of all natural quantities is shown. The hidden form of relativity inherent in the SRT postulate about the constancy of the speed of light in all inertial reference frames and extended in SRT to the magnitude of all lengths and durations considered in it is revealed. It is shown that such relativity is based on the dependence of the quantities on the choice of their reflection systems. It is shown that such dependence is impossible in nature itself. It is concluded that the SRT is erroneous. At the same time, the factors that served as favorable ground for the emergence and spread of this erroneous theory are listed. (shrink)

World War I was an epochal event that permanently redefined international politics. Yet, there is no consensus about what kind of international system it erected. This article argues that since 191...

The Standards' ecumenical implications are critically assessed in view of the risks which their cross-denominational or cross-faith cooperation implications on the one hand, and, on the other hand, their secular commitments to mutual learning, non-proselytizing, professionalism, and efficiency assessment might carry for chaplains' properly spiritual orientation. The problem posed by the ambiguity of language is raised as a warning that concepts like human dignity have a profoundly different meaning in secular and Christian contexts. Invoking such concepts can be seriously misleading.

This edited collection examines the multi-faceted phenomenon of transparency, especially in its relation to social movements, from a range of multi-disciplinary viewpoints. Over the past few decades, transparency has become an omnipresent catch phrase in public and scientific debates. The volume tracks developments of ideas and practices of transparency from the eighteenth century to the current day, as well as their semantic, cultural and social preconditions. It connects analyses of the ideological implications of transparency concepts and transparency claims with their (...) impact on the public sphere in general and on social movements in particular. In doing so, the book contributes to a better understanding of social conflicts and power relations in modern societies. The chapters are organized into four parts, covering the concept and ideology of transparency, historical and recent developments of the public sphere and media, the role of the state as an agent of surveillance, and conflicts over transparency and participation connected to social movements. (shrink)

Psychological egoism is the doctrine that all of our actions are ultimately motivated by self-interest, even including seemingly altruistic actions. Although this view is commonly referred to as \vacuous" or \trivially true" because of its immunity to counterexamples, I argue that there are possible observations that can refute this thesis. I describe the experiments, identify the results that could in principle falsify the strongest possible version of psychological egoism and formulate a probabilistic argument against this view. Ultimately, I conclude that (...) a \trivially true" formulation of psychological egoism is an empirical theory that is in all likelihood false. (shrink)

The skeptical puzzle consists of three allegedly incompatible claims: S knows that O, S doesn’t know that ~U, and the claim that knowledge is closed under the known entailment. I consider several famous instances of the puzzle and conclude that in all of those cases the presupposition that O entails ~U is false. I also consider two possible ways for trying to make it true and argue that both strategies ultimate fail. I conclude that this result at least completely discredits (...) any solution that denies the principle of epistemic closure. At most, denying that O entails ~U can itself be seen as a novel solution to the puzzle, preferred to any other solution: it accommodates both non-skeptical and skeptical intuitions but does not require us to give up the principle of closure, embrace contextualism or subject-sensitive invariantism, or deny any commonly accepted principle of epistemology or logic. (shrink)

A correct understanding of Hart’s idea of justice and a detailed assessment of the connection between justice and law contributes to a better understanding of his legal-philosophical project. Always consistent with his argument on the separability between law and morality, Hart endorses an account of formal intralegal justice that is intimately connected to law, but not necessarily dependent upon non-legal principles of substantive justice. Hart’s theoretical commitment to a composite concept of formal justice encompasses two elements: first, the imperative to (...) treat like cases alike and different cases differently, and second, the underlying legal criteria that specify the relevant measure of likeness and difference. These elements of Hart’s theory of justice can be traced back to their doctrinal precedents in the texts of Aristotle, Sidgwick, Perelman, Ross, and Del Vecchio. Commentators and critics of Hart’s account of justice seem to agree that this account ought to be expanded by exploring its full effects on the foundations of Hart’s concept of law. When this is achieved, a third element of Hart’s intralegal justice emerges, namely, its rights-allocating function, which is deeply embedded in his account of the rule of recognition, his concept of a legal system, and his idea of law. (shrink)

The relationship between human and cosmos is still quite a mystery. The ancient intuition about interconnectedness of human and cosmos was replaced by a worldview in which human is part of nature primarily through the continuity of the body with the outer nature. The mind is seen as a unique phenomenon mysteriously emerging from matter. To this mystery responds philosopher Bernardo Kastrup by proposing an ontology that turns the mind-matter relationship on its head: the matter is part of the mind, (...) and not vice versa. This article briefly examines the historical evolution of understanding of the relationship between human and cosmos, introduces the ontology called analytical idealism by B. Kastrup and discusses how idealistic ontology can help us understand our relationship with the cosmos on a deeper level. (shrink)

The subject of the research in the article is the crisis of art, which is considered both exogenous (its occurrence is associated with various external factors) and endogenous, identified as a state of self-sufficiency in the existence of art. The emphasis is placed on the analysis of the experience of the sociology of art in understanding the crisis and crisis as a factor in the development of time and man. An assessment of the theorizing about the crisis of art at (...) the interdisciplinary level is given, and the main emphasis is placed on the potential of sociological knowledge in stating the state of art under study. In addition, the main directions of conceptualization of the crisis of art in science are revealed. The main conclusions of the study are the following key provisions: 1) conceptualization of the crisis of art within the framework of the relevant branch of sociology is carried out both in terms of understanding art as a form of public consciousness, and from the point of view of the correlation of form and content, as well as ideological and artistic potential; 2) conceptualization of the crisis of art is an independent perspective of scientific research that sets the task of objectifying the crisis of art, understanding the basic laws of its occurrence 3) the sociology of art identifies the crisis of art as a state in which the role of art in the socialization and inculturation of the individual decreases. (shrink)

This paper is about the musical meaning and its relation to verbal meaning. My aim is to show that musical meaning should be sharply differentiated from the verbal one, that it should not be understood as a subspecies of verbal meaning, or as a meaning of a verbal sort whatsoever. I will address this issue starting with the sounds of music and language, and working my way up from those: by comparing these sounds and the way they relate to their (...) meanings, I will show that musical sounds are strongly connected with musical meanings, that they have token-like qualities. Resulting from this is a suggestion to redefine the way we use the concepts of meaning and articulation, so that they would allow for the concept of non-verbal, musical meaning. Additionally, my suggestion is that musical meaning per se should be differentiated from the non-musical meanings music can communicate and convey – one does not exclude the other. (shrink)

The subject of this study is materialism, understood in the broadest sense of this concept: both as a philosophical doctrine and as a way of life corresponding to a certain worldview position. The aim is to clarify the objective role of this worldview position in various fields of human activity. At the center of the research is the question of the essence of materialistic ideas about the world hiding behind the sensually given reality to man. The study consists of two (...) parts, published in separate articles. The first part is devoted to the origins of the materialistic worldview and the main question of philosophy, and in this, its second part, the question of the philosophical problems of non-classical physics is considered, the root of these problems is revealed, a comparative worldview analysis of the basic concepts of classical and non-classical physics is carried out and the overall result of the research is summarized. The methodology of this research is the principle of materialistic monism, according to which absolutely all phenomena of the human-cognizable world can be based only on something material, "influencing". The general conclusions of this study are as follows: the roots of the materialistic worldview go back to the origins of life, to such a condition of successful vital activity of living beings, which is inherently ideological; this condition, called by the author the Main Question of Life, is the historical forerunner of the Main Question of Philosophy; the worldview position, equivalent to the materialistic solution of the OVF, is inherent in the vital activity of absolutely all living beings; all people in their daily and practical activities are born materialists. In addition, this study clarifies the idea of the essence of materialistic teaching; shows the exclusivity of the materialistic worldview as the only true worldview; provides a refined definition of the concept of matter; proves the need to shift the "center of gravity" of modern materialistic teaching from dialectics to the principle of materialistic monism; formulates the missing requirement for scientific theories to ensure their ideological viability; shows the ideological inconsistency the main ideas of the new, non-classical physics. (shrink)

In this paper, Heidegger’s understanding of art is analysed with regard to the status of painting, for which I claim to be of equal status as poetry. Such claim is derived from Heidegger’s commentaries on Klee, which show that the essence of painting is not a presentation of beings, but the revelation of our grasp of Being. The same idea is analysed considering Heidegger’s short comment on Franz Marc from his early works, with the conclusion that Hedegger’s attack on an (...) abstract painting is not the consequence of demand that painting should present us with some concrete being, some object. Finally, the specific status of poetry and painting indicate the new understanding of the image in Heidegger, which in return demands for the revision of the usual interpretation of Heidegger’s philosophy of art. (shrink)

Representation of quantum states by statistical ensembles on the quantum phase space in the Hamiltonian form of quantum mechanics is analyzed. Various mathematical properties and some physical interpretations of the equivalence classes of ensembles representing a mixed quantum state in the Hamiltonian formulation are examined. In particular, non-uniqueness of the quantum phase space probability density associated with the quantum mixed state, Liouville dynamics of the probability densities and the possibility to represent the reduced states of bipartite systems by marginal distributions (...) are discussed in detail. These considerations are used to study ensembles of hybrid quantum-classical systems. In particular, nonlinear evolution of a single hybrid system in a pure state and unequal evolutions of initially equivalent ensembles are discussed in the context of coupled hybrid systems. (shrink)

The paper adopts an inter-theoretical socio-cultural and -material perspective on the relationship between human + machine learning to propose a new way to investigate the human + machine assistive assemblages emerging in professional work (e.g. medicine, architecture, design and engineering). Its starting point is Hutchins’s (1995a) concept of ‘distributed cognition’ and his argument that his concept of ‘cultural ecosystems’ constitutes a unit of analysis to investigate collective human + machine working and learning (Hutchins, Philos Psychol 27:39–49, 2013). It argues that: (...) (i) the former offers a way to reveal the cultural constitution of and enactment of human + machine cognition and, in the process, the limitations of the computational and connectionist assumptions about learning that underpin, respectively, good old-fashioned AI and deep learning; and (2) the latter offers a way to identify, when amplified with insights from Socio-Materialism and Cultural-Historical Activity Theory, how ML is further rearranging and reorganising the distributed basis of cognition in assistive assemblages. The paper concludes by outlining a set of conjectures researchers that could use to guide their investigations into the ongoing design and deployment of HL + ML assemblages and challenges associated with the interaction between HL + ML. (shrink)

In this article on archival sources, deals with the activity of individual members of the public industrial areas of Ukraine in 1917-1920. to ensure that vital material goods. The factors impeding such activity, formulated two main types of behavior in extreme circumstances, attempt to analyze the social composition of the population depending on the model behavior.

Due to the decentralised nature of blockchain technology, NFT art has changed notions of authorship and ownership, diminished the role of art world experts, and influenced the global art market. However, the question of whether NFTs can be considered art at all remains open to debate. In order to distinguish NFTs from other digital and non-digital artworks, we will first provide an overview of what NFTs are and what kind of digital space they belong to. Secondly, we will analyse the (...) conditions that an NFT must fulfil in order to be considered an artwork, according to its inherent characteristics. The results will show that, firstly, an NFT artwork depends on its artistic concept; secondly, its representational content has to be a visual interpretation of the NFT concept and related to data according to the concept; and finally, the concept defines the whole ecosystem and the aesthetic properties of NFT artworks. (shrink)

The problem of responsibility has always been an important factor in moral teachings, for this is a problem not only of theory but of everyday practical life. Any system of moral precepts will be lifeless if it does not postulate some measure of responsibility of an individual for his acts. An unselfish, disinterested life becomes morally damaging if a person cannot foresee the moral consequences of his acts and their effects on the lives of those around him, or if the (...) individual's behavior does not correspond to his convictions and good will but is dictated only by external circumstances. (shrink)