Сборник составили статьи, посвященные отдельным направлениям работы философа, воспоминания его друзей и коллег, а также поздние тексты самого Л. Н. Митрохина, в которых он рассказывает о своем жизненном и творческом пути.

Lev Nikolaevich Tolstoy’s departure from this earth took place in 1910, a year that has since become a common touchstone for Russians. The twentieth century came to a symbolic close, beginning a te...

The spiritual geography of Russian cosmism. General characteristics ; Recent definitions of cosmism -- Forerunners of Russian cosmism. Vasily Nazarovich Karazin (1773-1842) ; Alexander Nikolaevich Radishchev (1749-1802) ; Poets: Mikhail Vasilyevich Lomonosov, (1711-1765) and Gavriila Romanovich Derzhavin (1743-1816) ; Prince Vladimir Fedorovich Odoevsky (1803-1869) ; Aleksander Vasilyevich Sukhovo-Kobylin (1817-1903) -- The Russian philosophical context. Philosophy as a passion ; The destiny of Russia ; Thought as a call for action ; The totalitarian cast of mind -- The religious and (...) spiritual context. The kingdom of god on earth ; Hesychasm: two great Russian saints ; The Third Rome ; Pre-Christian antecedents -- The Russian esoteric context. Early searches for "deep wisdom" ; Popular magic ; Higher magic in the time of Peter the Great ; Esotericism after Peter the Great ; Theosophy and anthroposophy -- Nikolai Fedorovich Fedorov (1829-1903), the philosopher of the common task ; The one idea ; The unacknowledged prince ; The village teacher ; First disciple: Dostoevsky and Tolstoy ; The Moscow librarian ; Last years: Askhabad: the only portrait -- The "common task" ; Esoteric dimensions of the "common task" ; Fedorov's legacy: projectivism, delo, regulation -- The religious cosmists. Vladimir Sergeevich Solovyov (1853-1900) ; Sergei Nikolaevich Bulgakov (1871-1944) ; Pavel Aleksandrovich Florensky (1882-1937) ; Nikolai Aleksandrovich Berdyaev (1874-1948) -- The scientific cosmists. Konstantin Edouardovich Tsiolkovsky (1857-1935) ; Vladimir Ivanovich Vernadsky (1863-1945) ; Alexander Leonidovich Chizhevsky (1897-1964) ; Vasily Feofilovich Kuprevich (1897-1969) -- Promethean theurgy. Life-creation ; Cultural immortalism ; God-building ; Re-aiming the arrows of Eros ; Technological utopianism ; Occultism -- Fedorov's twentieth century followers. Nikolai Pavlovich Peterson (1844-1919) and Vladimir Aleksandrovich Kozhevnikov (1852-1917) ; Svyatogor and the biocosmists ; New wine and the universal task ; Alexander Konstantinovich Gorsky (1886-1943) and Nikolai Alexandrovich Setnitsky (1888-1937) ; Valerian Nikolaevich Muravyov (1885-1932) ; Vasily Nikolaevich Chekrygin (1897-1922) -- Cosmism and its offshoots today. The N.F. Fedorov museum-library ; The Tsiolkovsky museum and Chizhevsky center ; ISRICA - Institute for Scientific Research in Cosmic Anthropoecology ; Lev Nikolaevich Gumilev (1912-1992) and neo-eurasianism ; The hyperboreans ; Scientific immortalism: Igor Vishev, Danila Medvedev ; Conclusions about the Russian cosmists. (shrink)

I have had occasion to hear that your interest in Eurasianism, Lev Nikolaevich, manifested itself very early, practically in your student years, and in any case before Eurasianism became the fashion. Could you tell us how exactly you became familiar with these ideas, or, in other words, how you discovered Eurasianism?

I have had occasion to hear that your interest in Eurasianism, Lev Nikolaevich, manifested itself very early, practically in your student years, and in any case before Eurasianism became the fashion. Could you tell us how exactly you became familiar with these ideas, or, in other words, how you discovered Eurasianism?

V.K.: Vladislav Aleksandrovich, you have come a long way in your scientific career: from a student of the class of 1955 in the Philosophy Faculty of Moscow State University to a corresponding member of the Russian Academy of Sciences, head of the sector of the theory of knowledge and head of the division of epistemology and logic at the Institute of Philosophy of the RAS, and editor in chief of our country's leading philosophy journal Voprosy filosofii. Your field of research (...) is the theory of knowledge and the philosophy of science or, to be more specific, the cultural-historical analysis of knowledge from the point of view of the activity approach. As far as I know, the psychological aspect of the activity approach to the study of consciousness and knowledge was developed by the psychologists Lev Semenovich Vygotsky, his student Aleksei Nikolaevich Leontiev, Aleksandr Romanovich Luria, and Petr Iakovlevich Galperin. Leontiev, Luria, and Galperin were professors at the Philosophy Faculty of MGU at the time you were studying there. Tell me, did you develop your scientific interests under the influence of the Moscow school of cultural-historical psychology? (shrink)

Unfortunately, Adam Smith’s undeserved legacy as a proponent of laissez-faire and liberal institutions at the international scope inhibits profiting from his refined analysis of international affairs. I argue that the Wealth of Nations’ chapter on colonies contains Smith’s discussion of the sovereign’s adaptation to ignorance in global politics. I examine the sense in which the sovereign is ignorant according to Smith and how sovereigns adapt to ignorance with varying success. His comparative analysis suggests that reduction of one’s share in ignorance (...) is not always desirable, and a priori rejection of ignorance is impractical because it deprives of a potentially advantageous resource. A careful reading of his work enables learning from his approach to global politics, without filtering it through his ideas on the free market. (shrink)

First of all, I should like to express my gratitude to the organizers of this discussion for their initiative in posing and debating the question of Soviet philosophy. I cannot but note the timeliness of this question: today we are sobering up from the mindless nihilism toward all that is "Soviet" and we observe an increasingly sober and realistic, balanced, and analytic approach to the assessment of our past history, including the history of Russian social thought. Indeed, we cannot dismiss (...) as nonexistent or nonessential the range of problems touching on the nature and character of Soviet philosophy and its social functions. In my opinion they exist and they are essential in any event, even when it is claimed that Soviet philosophy was only a failure, a "hole" in the history of Russian philosophical thought. There are several questions: what caused this failure, who is responsible for it, and can one in that case describe Marxist philosophy as the absence of philosophy? (shrink)

Prominent thinkers such as Jurgen Habermas and Michael Sandel are warning that biomedical enhancements will undermine fundamental political values. Yet whether biomedical enhancements will undermine such values depends on how biomedical enhancements will function, how they will be administered and to whom. Since only few enhancements are obtainable, it is difficult to tell whether these predictions are sound. Nevertheless, such warnings are extremely valuable. As a society we must, at the very least, be aware of developments that could have harmful (...) consequences. Indeed, if important values were to be jeopardized, we should take appropriate measures to protect them. This paper focuses on four central values: solidarity, personal responsibility, equality and autonomy. It delineates the conditions under which biomedical enhancements would undermine these values. It also details the circumstances under which these values would be unaffected by enhancements as well as those under which they would be promoted. Specifying these conditions is valuable; it would enable society to prepare appropriate ethical guidelines and policy responses in advance. (shrink)

The main focus of the book is the presentation of the 'inertial' view of population growth. This view provides a rather simple model for complex population dynamics, and is achieved at the level of the single species without invoking species interactions. An important part of this account is the maternal effect. Investment of mothers in the quality of their daughters makes the rate of reproduction of the current generation depend not only on the current environment, but also on the environment (...) experienced by the previous generation. (shrink)

Śiḥot maran ha-Mashgiaḥ Mohari Leṿinshṭain, zatsal -- Ḥidushe torato ʻa. Mas. B.ḳ. ṿe-liḳuṭim -- Leḳeṭ mi-maʼamraṿ mi-moreshet Daṿid Heber ṿe-ʻinyene ha-shaʻah.

To ascertain the context of Il’enkov’s philosophy, the author delves into the history of philosophy since the Sophists and Plato. For Il’enkov, philosophy is not an abstract science “about everything, ” but a study of ideas – forms which are identical for thinking and being. These objective and universal forms of thought are explained as products and schemes of human activity creating the world of culture and reified in its “smart” things.

To ascertain the context of Il'enkov's philosophy, the author delves into the history of philosophy since the Sophists and Plato. For Il'enkov, philosophy is not an abstract science "about everything," but a study of ideas -- forms which are identical for thinking and being. These objective and universal forms of thought are explained as products and schemes of human activity creating the world of culture and reified in its "smart" things.

Analyzes principal forces that determined the direction of Camus' thought on ethics and political values.

Translation of Lev Shestov's What is Philosophy?

The Many-Worlds Interpretation (MWI) is an approach to quantum mechanics according to which, in addition to the world we are aware of directly, there are many other similar worlds which exist in parallel at the same space and time. The existence of the other worlds makes it possible to remove randomness and action at a distance from quantum theory and thus from all physics.

I begin my eulogy to folly not in jest as did the illustrious Erasmus of Rotterdam in the old days, but in all sincerity and from all my heart. In this task Berdiaev's new book will be of great assistance to me. Had he wished to do so, he could have titled it, following his long-deceased colleague's example, In Praise of Folly, because its purpose is to challenge common sense. True, the book is a collection of articles written in the (...) last six years, hence, properly speaking, it does not and cannot serve some one purpose. Six years is a long time: not only a writer like Berdiaev, but any writer will change to some extent during so long a period. The book opens with an article written long ago, "The Struggle for Idealism" [Bor'ba za idealizm], in which the author still maintains a strictly Kantian viewpoint that admits, as we know, common sense and all its accompanying virtues. Then the author gradually evolves and, by the end of the book, he openly declares war on common sense, but what he opposes to common sense is not Folly, as is usually done, but Great Reason. Of course, one can express oneself in this way, calling Folly Great Reason, and, if you like, this has a deep meaning or, more precisely, a deep sting, for what can be more insulting and humiliating to common sense than to confer the honorific title of Great Reason on Folly? Until now common sense has been accepted as the father and closest friend of all minds, great and small. Now, Berdiaev, scorning genealogy and historically shaped heraldry, elevates "opposition to common sense," that is, Folly to the order of Great Reason. No doubt, this is very audacious, but Berdiaev is a writer who above all is daring and, in my opinion, this is his greatest strength. I would say that his gift, his philosophical and literary talent, lies in his audacity. As soon as it abandons him, the source of his inspiration evaporates, he has nothing to say, and he ceases to be himself. But I have run too far ahead. Let us return to his evolution or, rather, to the evolution of his idea. (shrink)

This article is a study of the compatibility of the theory and practice of Marxism-Leninism and Orthodox Christianity. The great importance of this topic is due to its direct connection with the improvement of society and the ongoing controversy on this issue with attempts to integrate communism with Christianity. The work provides a historical and theological analysis based on a critical study of the works of the founders of Marxism-Leninism, their associates, historical and theological works, as well as historical documents (...) on this issue. The article examines the approaches of the teachings of Orthodox Christianity, as well as Marxism-Leninism to atheism, materialism, religion and the Church. For this purpose, the relevant texts of Holy Scripture, the opinions of the Church fathers and the views of the founders and followers of Marxism-Leninism are studied. The novelty of this study is that some documents are considered for the first time in the context of the problem under study. In addition, a more detailed and systematic historical and theological analysis of the comparison of the teachings of Marxism-Leninism and Orthodox Christianity on this topic is carried out in comparison with the available works. The purpose of the work is to study historical and theological works, as well as historical documents related to the problem under study. The article concludes that Marxism-Leninism in this matter is not compatible with Christianity and is directly opposed to it. Since the Second World War in the USSR, relations between the state and the Church have improved from time to time, but the official state course on Marxism-Leninism did not leave the possibility of their reconciliation. Currently, there are attempts to produce a symbiosis of these two teachings. Many Communists have a positive attitude towards the Church, so a dialogue between them is possible and necessary. But as long as the ideology of the Communists remains Marxism-Leninism, antagonistic to Christianity and any religion in general, in their ranks will always remain hostile to religion. Therefore, the synthesis of these teachings is impossible. (shrink)

This is a philosophical paper in favor of the many-worlds interpretation of quantum theory. The necessity of introducing many worlds is explained by analyzing a neutron interference experiment. The concept of the “measure of existence of a world” is introduced and some difficulties with the issue of probability in the framework of the MWI are resolved.

This article compares the sections on the qualities desirable in a wife in Abū Ḥāmid al-Ghazālī’s Iḥyāʾ ʿulūm al-dīn and Bar Hebraeus’s Ethicon, which the West Syrian writer modeled on al-Ghazālī’s work. The article first establishes that al-Ghazālī based his profile of the ideal wife on a jurisprudential discussion of the topic by his teacher, Imām al-Ḥaramayn al-Juwaynī, expanding it, however, by adding anecdotes from Sufi literature and reasoned arguments on how “the good wife” will best facilitate her husband’s devotion (...) to God. The article then moves to consider how Bar Hebraeus appropriates, reconfigures, and reframes as Christian teaching al-Ghazālī’s discussion. Finally, the article argues that the similarity between the two texts demonstrates that both carve out a particular notion of male piety intelligible and resonant in their different religious traditions and in the broader monotheistic culture of the premodern Middle East. (shrink)

Progressions of iterated reflection principles can be used as a tool for the ordinal analysis of formal systems. We discuss various notions of proof-theoretic ordinals and compare the information obtained by means of the reflection principles with the results obtained by the more usual proof-theoretic techniques. In some cases we obtain sharper results, e.g., we define proof-theoretic ordinals relevant to logical complexity Π1 0 and, similarly, for any class Π n 0 . We provide a more general version of the (...) fine structure relationships for iterated reflection principles (due to U. Schmerl [25]). This allows us, in a uniform manner, to analyze main fragments of arithmetic axiomatized by restricted forms of induction, including IΣ n , IΣ n − , IΠ n − and their combinations. We also obtain new conservation results relating the hierarchies of uniform and local reflection principles. In particular, we show that (for a sufficiently broad class of theories T) the uniform Σ1-reflection principle for T is Σ2-conservative over the corresponding local reflection principle. This bears some corollaries on the hierarchies of restricted induction schemata in arithmetic and provides a key tool for our generalization of Schmerl's theorem. (shrink)

A well-known result states that, over basic Kalmar elementary arithmetic EA, the induction schema for ∑n formulas is equivalent to the uniform reflection principle for ∑n + 1 formulas . We show that fragments of arithmetic axiomatized by various forms of induction rules admit a precise axiomatization in terms of reflection principles as well. Thus, the closure of EA under the induction rule for ∑n formulas is equivalent to ω times iterated ∑n reflection principle. Moreover, for k < ω, k (...) times iterated ∑n reflection principle over EA precisely corresponds to the extension of EA by k nested applications of ∑n induction rule.The above relationship holds in greater generality than just stated. In fact, we give general formulas characterizing in terms of iterated reflection principles the extension of any given theory by k nested applications of ∑n or Πn induction rules. In particular, the closure of a theory T under just one application of ∑1 induction rule is equivalent to T together with ∑1 reflection principle for each finite Π2 axiomatized subtheory of T.These results have closely parallel ones in the theory of subrecursive function classes. The rules under study correspond, in a canonical way, to natural closure operators on the classes of provably recursive functions. Thus, ∑1 induction rule precisely corresponds to the primitive recursive closure operator, and ∑1 collection rule, introduced below, corresponds to the elementary closure operator. (shrink)

Provability logic GLP is well-known to be incomplete w.r.t. Kripke semantics. A natural topological semantics of GLP interprets modalities as derivative operators of a polytopological space. Such spaces are called GLP-spaces whenever they satisfy all the axioms of GLP. We develop some constructions to build nontrivial GLP-spaces and show that GLP is complete w.r.t. the class of all GLP-spaces.

Recently, the variety of the financial frauds have increased, while the number of victims became difficult to estimate. The purpose of this paper is to present the main profiles of financial frauds’ victims using a reviewing method. The analysis captures the main theoretical and empirical background regarding the motives and circumstances of becoming a victim, the dynamics of several social and demographical characteristics of this type of victims, as well as a sample of relevant case studies from some developing countries. (...) The main finding is that, in literature, most of the victims are male people of different ages, employed, married or single, regardless the level of education. For developing countries such as China, India and Nigeria, the majority of victims act out of naivety and desire to escape from poverty, while some victims from Latin America, China and Nigeria are influenced by greed and lack of empathy, without thinking of further consequences for their families and friends involved. Moreover, most of the victims are convinced to invest in financial schemes by family members, friends, or acquaintances. (shrink)

We suggest an algebraic approach to proof-theoretic analysis based on the notion of graded provability algebra, that is, Lindenbaum boolean algebra of a theory enriched by additional operators which allow for the structure to capture proof-theoretic information. We use this method to analyze Peano arithmetic and show how an ordinal notation system up to 0 can be recovered from the corresponding algebra in a canonical way. This method also establishes links between proof-theoretic ordinal analysis and the work which has been (...) done in the last two decades on provability logic and reflection principles. Because of its abstract algebraic nature, we hope that it will also be of interest for non-prooftheorists. (shrink)

It is argued that the many-worlds interpretation is by far the best interpretation of quantum mechanics. The key points of this view are viewing the wave functions of worlds in three dimensions and understanding probability through self-locating uncertainty.