Ivan Ogienko, also known as Metropolitan Hilarion, devoted much attention to the role and place of religion in the national life of Ukrainians and their ethnic identity in their scholarly and theological works. Without exaggeration it can be argued that the problem of national unity of the Ukrainian people is one of the key principles of all historiosophical considerations of the famous scholar and theologian. If the purpose of the spiritual life of a Ukrainian, according to his views, is (...) to serve God, then the purpose of state or terrestrial life is the dedicated service to his people. The purpose of heaven and the purpose of the earthly paths, intersecting in the life of a certain group of people through the lives of its individual representatives, give rise to a unique alliance of spiritual unity, the name of which is "people" or "nation." Religion in the process of transforming the anarchist crowd into a spiritually integrated and orderly national integrity serves as the transformer of the imperfect nature of the human soul into perfect. (shrink)

Karel Kosík (1926-2003) was one of the most remarkable Czech Marxist philosophers of the twentieth century. His reputation as a creative thinker is owed largely to his philosophical 'blockbuster' Dialectics of the Concrete, first published in Czechoslovakia in 1963. In reintroducing Kosík's philosophy to English-speaking readers, we show that Kosík's work is important not only as a leading intellectual document of the Prague Spring, but also as an original theoretical contribution with international impact that sheds light on the meaning of (...) labour and praxis, democracy and economic structure, dialectics and the crises of modernity. (shrink)

It is known that Ivan Ogienko in his numerous scientific and theological works paid much attention to the problems of cultural development, to clarify its significance in the life of society. However, he did not leave the deep theoretical developments devoted to culturological issues. This does not mean at all that he was not interested in the theory of culture as a branch of knowledge, engaged in the scientific and philosophical analysis of the phenomenon of culture. However, there is (...) no reason to say that he tried to reach the level of comprehension of universal laws of development of world culture, as was done by his contemporaries and predecessors - M. Ya. Danilevsky, K. Leontiev, M. Berdyayev, A. Spengler, A. Toynbee and others. There is also no reason to prove that I.Ogienko directly addressed the works of these and other prominent philosophers, historians and sociologists of culture, although it is likely that his acquaintance with their ideas is indirect. But despite this, it seems advisable to translate I. Ogienko's argument about culture into a cultural-conceptual analysis plane. (shrink)

The questions of how human beings produce and comprehend language continue to engage a variety of researchers and scholars, and it is becoming increasingly clear that only interdisciplinary approaches will yield productive answers. This complex issue of discourse processing is the subject of this volume, and the contributors address it from the varying perspectives of cognitive psychology linguistics, and computer science. The chapters provide a fascinating overview of emerging theories in the new discipline of cognitive science. A useful introductory chapter (...) by the editors explains the relationships of chapters to one another and outlines the long-term implications of the work they report. (shrink)

"In the sweat of your face you will eat bread" - this well-known biblical imperative from the Book of Genesis is best suited to the general characteristics of the life path of the famous Ukrainian scholar and theologian Ivan Ivanovich Ogienko, also known as Metropolitan Ilarion. All his long enough life, from early childhood to his death, he worked for the benefit of his native Ukrainian people, expressing his hard work one of the most significant of his existential traits. (...) Maybe that's why Christianity came to the liking of the ancient ancestors of Ukrainians, who called for individualization through the hard work they never frightened, because they found in it not only livelihood but also the joy of unlucky fate. In the image of his widowed and hard-working mother, Ivan Ogienko saw the fate of the entire enslaved Ukraine and, from an early age, firmly believed that only a conscientious work for the good of his people could earn the right to God's reward. "Serve the people, then serve God!" became the main life principle of I. Ogienko, the amazing hard work of which requires a separate and meticulous scientific research. (shrink)

This paper concludes a special feature of Sustainability Science that explores a broad range of social value theoretical traditions, such as religious studies, social psychology, indigenous knowledge, economics, sociology, and philosophy. We introduce a novel transdisciplinary conceptual framework that revolves around concepts of 'lenses' and 'tensions' to help navigate value diversity. First, we consider the notion of lenses: perspectives on value and valuation along diverse dimensions that describe what values focus on, how their sociality is envisioned, and what epistemic and (...) procedural assumptions are made. We characterise fourteen of such dimensions. This provides a foundation for exploration of seven areas of tension, between: (1) the values of individuals vs collectives; (2) values as discrete and held vs embedded and constructed; (3) value as static or changeable; (4) valuation as descriptive vs normative and transformative; (5) social vs relational values; (6) different rationalities and their relation to value integration; (7) degrees of acknowledgment of the role of power in navigating value conflicts. In doing so, we embrace the 'mess' of diversity, yet also provide a framework to organise this mess and support and encourage active transdisciplinary collaboration. We identify key research areas where such collaborations can be harnessed for sustainability transformation. Here it is crucial to understand how certain social value lenses are privileged over others and build capacity in decision-making for understanding and drawing on multiple value, epistemic and procedural lenses. (shrink)

Ve své knížce Fenomenologie a kultura slepé skvrny předkládá Ivan Blecha tři eseje, jejichž společným jmenovatelem je konfrontace různých aspektů postmodernistické filosofie s filosofií fenomenologickou. Proti obratu k jazyku a z něj často vyvozovaného pluralismu nebo dokonce relativismu staví Blecha tezi, že svět, ve kterém člověk žije, je determinován způsobem, kterým v kadlubu své intencionální mysli konstituuje věci ze svého bezprostředního prožívání, a že tudíž tento svět není v žádném podstatném slova smyslu ani tvarován jazykem, ani otevřen žádným velkým (...) pluralistickým variacím. V prvním textu, ‘Znak, stopa, fenomén’ se Blecha zamýšlí především nad tím, co nazývá lingvistickou klauzurou (a co je podle něj přesvědčením společným francouzským poststrukturalistům kolem Derridy i americkým postanalytickým filosofům kolem Rortyho), totiž že člověk nemá bezprostřední přístup ke světu, ale jedině k jazyku, takže veškeré poznávání je jenom interpretace. Ve druhém, ‘Kant, pragmatický anti-realismus a Husserlova fenomenologie’ se zabývá tím, do jaké míry je opodstatněné relativistické domýšlení Kanta. V posledním, který je nazván tak jako celá knížka, pak polemizuje především s názory Wolfganga Welsche, které ústí do cílevědomého epistemického pluralismu. Myslím, že ty nejzákladnější otázky, které Blecha ve své knize klade, totiž otázka po nutnosti a mezích plurality a po tom, do jaké míry je nám chápání světa zprostředkováváno jazykem, jsou velice důležité a také velice zajímavé. Blecha se s nimi navíc snaží vypořádat, aniž by se obrnil hantýrkou, která by jeho obranu fenomenologie učinila srozumitelnou zase jenom pro fenomenology; a jeho kniha tím představuje výzvu k zajímavé diskusi. Do filosofů na druhé straně barikády se pouští s odkrytým hledím, a i když je, jak se budu snažit ukázat, sem tam v něčem dezinterpretuje, je jeho kniha ukázku toho, jak by se podle mne s konkurenčními filosofickými směry polemizovat mělo. Co se mi jeví jako dezinterpretace, se objevuje hned na počátku prvního eseje.. (shrink)

This paper concludes a special feature of Sustainability Science that explores a broad range of social value theoretical traditions, such as religious studies, social psychology, indigenous knowledge, economics, sociology, and philosophy. We introduce a novel transdisciplinary conceptual framework that revolves around concepts of ‘lenses’ and ‘tensions’ to help navigate value diversity. First, we consider the notion of lenses: perspectives on value and valuation along diverse dimensions that describe what values focus on, how their sociality is envisioned, and what epistemic and (...) procedural assumptions are made. We characterise fourteen of such dimensions. This provides a foundation for exploration of seven areas of tension, between: the values of individuals vs collectives; values as discrete and held vs embedded and constructed; value as static or changeable; valuation as descriptive vs normative and transformative; social vs relational values; different rationalities and their relation to value integration; degrees of acknowledgment of the role of power in navigating value conflicts. In doing so, we embrace the ‘mess’ of diversity, yet also provide a framework to organise this mess and support and encourage active transdisciplinary collaboration. We identify key research areas where such collaborations can be harnessed for sustainability transformation. Here it is crucial to understand how certain social value lenses are privileged over others and build capacity in decision-making for understanding and drawing on multiple value, epistemic and procedural lenses. (shrink)

The philosopher Jorge J. E. Gracia engages fifteen prominent scholars on race, ethnicity, nationality, and Hispanic/Latino identity in the United States. Their discussion joins two distinct traditions: the philosophy of race begun by African Americans in the nineteenth century, and the search for an understanding of identity initiated by Latin American philosophers in the sixteenth century. Participants include Linda M. Alcoff, K. Anthony Appiah, Richard J. Bernstein, Lawrence Blum, Robert Gooding-Williams, Eduardo Mendieta, and Lucius T. Outlaw Jr., and their dialogue (...) reflects the analytic, Aristotelian, Continental, literary, Marxist, and pragmatic schools of thought. These intellectuals start with the philosophy of Hispanics/Latinos in the United States and then move to the philosophy of African Americans and Anglo Americans in the United States and the philosophy of Latin Americans in Latin America. Gracia and his interlocutors debate the nature of race and ethnicity and their relation to nationality, linguistic rights, matters of identity, and Affirmative Action, binding the concepts of race and ethnicity together in ways that open new paths of inquiry. Gracia's Familial-Historical View of ethnic and Hispanic/Latino identity operates at the center of each of these discussions, providing vivid access to the philosopher's provocative arguments while adding unique depth to issues that each of us struggles to understand. (shrink)

We study the two model-theoretic concepts of weak saturation and weak amalgamation property in the context of accessible categories. We relate these two concepts providing sufficient conditions for existence and uniqueness of weakly saturated objects of an accessible category ${\cal K}$. We discuss the implications of this fact in classical model theory.

A study of the creative heritage of Ivan Ogienko provides a solid basis for concluding: Ukrainian Orthodoxy, in its dialectical interrelations with the peculiarities of the Ukrainian national mentality, exists quite realistically. A deep awareness of the reality of the existence of the Ukrainian Orthodoxy phenomenon has given him his whole conscious life to fight for the renewal of the Ukrainian Orthodox Church, for its autocephaly, and for proving that Ukrainian Orthodoxy is significantly different from Russian Orthodoxy. Therefore, it (...) is not possible to confuse not only on cult grounds, but also on ideological and existential characteristics side by side, co-existing for two centuries in the territory of Ukraine, two Orthodox Churches - the Russian and Ukrainian. (shrink)

ARAGÃO, Ivan Rêgo. “ Vinde todas as pessoas, e vede a minha dor ”: A Festa/Procissão ao Nosso Senhor dos Passos como Atrativo Potencial Turístico em São Cristóvão-Sergipe-Brasil. 2012. 198f. Dissertação (Mestrado) Cultura e Turismo – Universidade Estadual de Santa Cruz (UESC), Ilhéus-BA. Palavras-chave: Turismo Cultural-Religioso Católico. Religiosidade Popular. Festa do Senhor dos Passos. Keywords: Catholic Religious-Cultural Tourism. Popular Religiosity. Party of Lord of the Steps.

The first half of the twentieth century was marked by the simultaneous development of logic and mathematics. Logic offered the necessary means to justify the foundations of mathematics and to solve the crisis that arose in mathematics in the early twentieth century. In European science in the late nineteenth century, the ideas of symbolic logic, based on the works of J. Bull, S. Jevons and continued by C. Pierce in the United States and E. Schroeder in Germany were getting popular. (...) The works by G. Frege and B. Russell should be considered more progressive towards the development of mathematical logic. The perspective of mathematical logic in solving the crisis of mathematics in Ukraine was noticed by Professor of Mathematics of Novorossiysk University Ivan Vladislavovich Sleshynsky. Sleshynsky is a Doctor of Mathematical Sciences, Professor of Novorossiysk University. After studying at the University for two years he was a Fellow at the Department of Mathematics of Novorossiysk University, defended his master’s thesis and was sent to a scientific internship in Berlin, where he listened to the lectures by K. Weierstrass, L. Kronecker, E. Kummer, G. Bruns. Under the direction of K. Weierstrass he prepared a doctoral dissertation for defense. He returned to his native university in 1882, and at the same time he was a teacher of mathematics in the seminary, Odesa high schools, and taught mathematics at the Odesa Higher Women’s Courses. Having considerable achievements in the field of mathematics, in particular, Pringsheim’s Theorem proved by Sleshinsky on the conditions of convergence of continuous fractions, I. Sleshynsky drew attention to a new direction of logical science. The most significant work for the development of national mathematical logic is the translation by I. Sleshynsky from the French language “Algebra of Logic” by L. Couturat. Among the most famous students of I. Sleshynsky, who studied and worked at Novorossiysk University and influenced the development of mathematical logic, one should mention E. Bunitsky and S. Shatunovsky. The second period of scientific work of I. Sleshynsky is connected with Poland. In 1911 he was invited to teach mathematical disciplines at Jagiellonian University and focused on mathematical logic. I. Sleshynsky’s report “On Traditional Logic”, delivered at the meeting of the Philosophical Society in Krakow. He developed the common belief among mathematicians that logic was not necessary for mathematics. His own experience of teaching one of the most difficult topics in higher mathematics – differential calculus, pushed him to explore logic, since the requirement of perfect mathematical proof required this. In one of his further works of this period, he noted the promising development of mathematical logic and its importance for mathematics. He claimed that for the mathematics of future he needed a new logic, which he saw in the “Principles of Mathematics” by A. Whitehead and B. Russell. Works on mathematical logic by I. Sleszynski prompted many of his students in Poland to undertake in-depth studies in this field, including T. Kotarbiński, S. Jaśkowski, V. Boreyko, and S. Zaremba. Thanks to S. Zaremba, I. Sleshynsky managed to complete the long-planned concept, a two-volume work “Theory of Proof”, the basis of which were lectures of Professor. The crisis period in mathematics of the early twentieth century, marked by the search for greater clarity in the very foundations of mathematical reasoning, led to the transition from the study of mathematical objects to the study of structures. The most successful means of doing this were proposed by mathematical logic. Thanks to Professor I. Sleshynsky, who succeeded in making Novorossiysk University a center of popularization of mathematical logic in the beginning of the twentieth century the ideas of mathematical logic in scientific environment became more popular. However, historical events prevented the ideas of mathematical logic in the domestic scientific space from the further development. (shrink)

Günther Anders’s poem Du kleiner Fischerman is read here as a text contribution to the irruption that is violence and its enduring aftermath. The essay includes a discussion of transmedial expression, including dramatization, or television and social media, text and subtext, as well as the inspiration of Anders’s poem as a work of art continuing in our times: the ongoing exclusion of certain names and certain thinkers as of certain musical modes, including electronic musical works, as of voices and of (...) collective memory, or oblivion. Reading Raymond Williams along with Anders and Adorno on television updated in today’s era of screen-being, this essay reads the challenges of on-line music magazines, Leonard Cohen and k.d.lang, between modes of memorialization, including a reading of Anders’s poetic memorial on the violence of Walter Benjamin’s death to conclude with Ivan Illich on the ongoing expropriation of death today. (shrink)

Study of rationalism in Urdu literature.

Every Christian who carefully reads the message of St. Apostle Paul, can not do it pay attention to the number of times he uses, so to speak, military terminology. Suffice it to read the sixth chapter of the epistle to the Ephesians - the words, which is also St. Mr. Patriarch Joseph finished his Testament: "Fix in the Lord and in the power of his power. Put on a full armor of God so that you can resist the tricks devilish (...) For we have to fight not against the body and blood, but against the beginning, against the authorities, against the rulers of this world of darkness, against the spirits of malice Therefore, take a full weapon God so that you can resist and... stand firmly. Stand, then, girth Your hips are right, putting on the armor of justice, and putting your legs ready preaching the gospel of peace. (shrink)