This guidebook contains all the information needed if you are planning to live and work in Riyadh. From finding a place to live and making it a home from home, to choosing the right school and doctor, this handbook offers hints and contacts needed to take the strain out of relocation. travel, hotels and restaurants, a brief history of the city plus advice on things to do and see, details of sports facilitites and parks and activities for the children, this (...) should be a useful companion. (shrink)

Darwin in Russian Thought represents the first comprehensive and systematic study of Charles Darwin's influence on Russian thought from the early 1860s to the October Revolution. While concentrating on the role of Darwin's theory in the development of Russian science and philosophy, Vucinich also explores the dominant ideological and sociological interpretations of evolutionary thought, providing a deft analysis of the views held by the leaders of Russian nihilism, populism, anarchism, and marxism. Darwin's thinking profoundly influenced intellectual discourse in Russia: it (...) effected the emergence of "theoretical theology," a modern effort to provide theological responses to the revolutionary changes in the natural sciences, contributed to the evolution of a modern scientific community, and spurred the rapidly growing concern with the epistemological and ethical foundations of science in general. Scholarly battles were waged among the critics of Darwin--Karl von Baer, Nikolai Iakovlevich Danilevskii and Sergei Ivanovich Korzhinskii, and others--and the defenders of the faith. Vucinich is able to delineate the distinctive national characteristics of Russian Darwinism: the strong influence of Lamarckian thought, the delayed recognition of the contributions of genetics, the near-universal rejection of Social Darwinism, the early anticipation of the triumph of "evolutionary synthesis," and the heavy concentration on the social and moral aspects of evolutionary thought. Vividly argued and rich in detail, Darwin in Russian Thought provides a unique glimpse into the Russian psyche. Darwin in Russian Thought represents the first comprehensive and systematic study of Charles Darwin's influence on Russian thought from the early 1860s to the October Revolution. While concentrating on the role of Darwin's theory in the development of Russian science and philosophy, Vucinich also explores the dominant ideological and sociological interpretations of evolutionary thought, providing a deft analysis of the views held by the leaders of Russian nihilism, populism, anarchism, and marxism. Darwin's thinking profoundly influenced intellectual discourse in Russia: it effected the emergence of "theoretical theology," a modern effort to provide theological responses to the revolutionary changes in the natural sciences, contributed to the evolution of a modern scientific community, and spurred the rapidly growing concern with the epistemological and ethical foundations of science in general. Scholarly battles were waged among the critics of Darwin--Karl von Baer, Nikolai Iakovlevich Danilevskii and Sergei Ivanovich Korzhinskii, and others--and the defenders of the faith. Vucinich is able to delineate the distinctive national characteristics of Russian Darwinism: the strong influence of Lamarckian thought, the delayed recognition of the contributions of genetics, the near-universal rejection of Social Darwinism, the early anticipation of the triumph of "evolutionary synthesis," and the heavy concentration on the social and moral aspects of evolutionary thought. Vividly argued and rich in detail, Darwin in Russian Thought provides a unique glimpse into the Russian psyche. (shrink)

Nikolai Zhinkin’s review of Ernst Cassirer is so far the earliest document of the discussion in Russia about Cassirer’s conception of myth and his theory of symbolic forms. The text is published from Zhinkin’s archive. Zhinkin here notes a reorientation of Neo-Kantianism that reveals its hidden relativism and stands as a symptom of its downfall.

The Nikolais/Louis Dance Technique provides the definite resource for understanding and practicing the influential dance technique developed by two pioneers of modern dance, Alwin Nikolais and Murray Louis. The Nikolais/Louis technique is presented in a week-to-week classroom manual, providing an indispensable tool for teachers and students of this widely studied movement practice. Theoretical background for further reading is set off from the manual for those interested in deeper study. Their philosophy and methodology span a broad readership and offer an important (...) addition to dance literature and American cultural history. (shrink)

t. 2. Choveshkata spet︠s︡ifika -- t. 3. Choveshkata pamet.

This book examines the pedagogical encounters within children's ecological and socio-cultural historical contexts, and aspects of playful learning and development within these contexts. It addresses research and practices varying across learning contexts, providing easily adaptable exemplary practices leading to children's positive learning and development. The book offers a unified general cultural-historical theoretical model for exploring new contexts at different stages of children's learning and development. It suggests studying contexts as a source of development, as social situations of development. It analyzes (...) play, early learning and the transition from play to school learning. It also explores the role of teachers and parents in supporting the development of executive functions, digital literacy, creative inquiries, problem solving and creativity as necessary and important prerequisites of children's school academic achievements. This volume contributes to the discourse on how children's learning is shaped in the 21st century era. It equips educators and parents with new and effective methods of creating developing contexts in their daily practice and to fully utilize the developing potential of existing contexts. (shrink)

Karl Popper's critique of theoretical history remains formidable but contains serious flaws. Popper held erroneous views about the practice of the natural sciences and created overly severe strictures for theoretical statements in the social sciences. General theory and general theoretical statements play a legitimate role in the social sciences. Merton has promoted middle-range theories and models and Lakatos multiple ontologies. One can answer Popper's criticisms of either the impossibility or triviality of long-term historical laws by searching for stable constellations of (...) local or middle-range laws rather than a universal law. Moreover, the successful use in the social sciences of various types of scales of measurement rather than an absolute scale shows that quantitative analysis is possible in history. Investigators need to find the boundaries, the frameworks of feasibility, in which historical trends and laws operate. Popper's maximalism plays into the irrationalist trends that he himself deplored. If historical investigators and theoreticians set appropriate goals for theoretical history, they can practice their discipline responsibly and find meanings, if not a single meaning, in history. (shrink)

The Russian philosopher Nikolai Onufrievich Lossky considered himself a Leibnizian of sorts. He accepted parts of Leibniz’s doctrine of monads, although he preferred to call them ‘substantival agents’ and rejected the thesis that they have neither doors nor windows. In Lossky’s own doctrine, monads have existed since the beginning of time, they are immortal, and can evolve or devolve depending on the goodness or badness of their behavior. Such evolution requires the possibility for monads to reincarnate into the bodies of (...) creatures of a higher level on the scala perfectionis. According to this theory, a monad can evolve by being progressively reincarnated multiple times through a sort of process of metamorphosis from the level of the most elementary particles all the way up to the level of human beings or even higher. Lossky argues that the works of Leibniz contain scattered elements of such a systematic doctrine of reincarnation. He attempts to reconstitute this doctrine in an article that appeared both in Russian and German in 1931. The Russian version, ‘Ученiе Лейбница о перевоплощенiи какъ метаморфозѣ’, was published in the Сборникъ Русскаго института въ Прагѣ, vol. 2, 1931, pp. 77–88. The German version appeared under the title ‘Leibniz’ Lehre von der Reinkarnation als Metamorphose,’ in Archiv für Geschichte der Philosophie, vol. 40, n. 2, 1931, pp. 214–226. The content of the Russian and German versions is roughly the same, except for the omission, in the German version, of a mention of David Hume in the second sentence and of one paragraph and a half at the end of the article. The following is a translation of this article. I translated the text from the Russian version, which was in all appearances written first, but I also took the German version into account. The original pagination is added in angle brackets. Angle brackets are used wherever the additions are mine. — Frédéric Tremblay. (shrink)

Karl Popper's critique of theoretical history remains formidable but contains serious flaws. Popper held erroneous views about the practice of the natural sciences and created overly severe strictures for theoretical statements in the social sciences. General theory and general theoretical statements play a legitimate role in the social sciences. Merton has promoted middle-range theories and models and Lakatos multiple ontologies. One can answer Popper's criticisms of either the impossibility or triviality of long-term historical laws by searching for stable constellations of (...) local or middle-range laws rather than a universal law. Moreover, the successful use in the social sciences of various types of scales of measurement rather than an absolute scale shows that quantitative analysis is possible in history. Investigators need to find the boundaries, the frameworks of feasibility, in which historical trends and laws operate. Popper's maximalism plays into the irrationalist trends that he himself deplored. If historical investigators and theoreticians set appropriate goals for theoretical history, they can practice their discipline responsibly and find meanings, if not a single meaning, in history. (shrink)

The analytical and self-critical bias of modern philosophy lets ideology expand to most significant world-view and value areas. Hence, philosophy of history escapes such problems as meaning of history, course of history, and self-identification in history. Ideology aggressively grasps these ideas and transforms them into its own primitive dogmas that usually serve as symbolical tools for political struggle or for legitimating ruling elites. This paper shows how it is possible for philosophy, in cooperation with the social sciences (especially historical macrosociology), (...) to retrieve these problems of crucial world-view significance. A universal model of historical dynamics and the concept of values of general significance are described and integrated within a general frame for historical meanings: permanent self-test of human communities. (shrink)

Genomes of higher eukaryotes contain abundant non‐coding repeated sequences whose overall biological impact is unclear. They comprise two categories. The first consists of retrotransposon‐derived elements. These are three major families of retroelements (LINEs, SINEs and LTRs). SINEs are clustered in gene‐rich regions and are found in promoters of genes while LINEs are concentrated in gene‐poor regions and are depleted from promoters. The second class consists of non‐coding tandem repeats (satellite DNAs and TTAGGG arrays), which are associated with mammalian centromeres, heterochromatin (...) and telomeres. Terminal TTAGGG arrays are involved in telomere capping and satellite DNAs are located in heterochromatin, which is implicated in transcription silencing by gene repositioning (relocalization). It is unknown whether interstitial TTAGGG sequences, which are present in many vertebrates, have a function. Here, evidence will be presented that retroelements and TTAGGG arrays are involved in regulation of gene expression. Retroelements can provide binding sites for transcription factors and protect promoter CpG islands from repressive chromatin modifications, and may be also involved in nuclear compartmentalization of transcriptionally active and inactive domains. Interstitial telomere‐like sequences can form dynamically maintained three‐dimensional nuclear networks of transcriptionally inactive domains, which may be involved in transcription silencing like classic heterochromatin. BioEssays 30:338–348, 2008. © 2008 Wiley Periodicals, Inc. (shrink)

Despite its short historical moment in the sun, behaviorism has become something akin to a theoria non grata, a position that dare not be explicitly endorsed. The reasons for this are complex, of course, and they include sociological factors which we cannot consider here, but to put it briefly: many have doubted the ambition to establish law-like relationships between mental states and behavior that dispense with any sort of mentalistic or intentional idiom, judging that explanations of intelligent behavior require reference (...) to qualia and/or mental events. Today, when behaviorism is discussed at all, it is usually in a negative manner, either as an attempt to discredit an opponent’s view via a reductio, or by enabling a position to distinguish its identity and positive claims by reference to what it is (allegedly) not. In this paper, however, we argue that the ghost of behaviorism is present in influential, contemporary work in the field of embodied and enactive cognition, and even in aspects of the phenomenological tradition that these theorists draw on. Rather than take this to be a problem for these views as some have, we argue that once the behaviorist dimensions are clarified and distinguished from the straw-man version of the view, it is in fact an asset, one which will help with task of setting forth a scientifically reputable version of enactivism and/or philosophical behaviorism that is nonetheless not brain-centric but behavior-centric. While this is a bit like “the enemy of my enemy is my friend” strategy, as Shaun Gallagher notes (2019), with the shared enemy of behaviorism and enactivism being classical Cartesian views and/or orthodox cognitivism in its various guises, the task of this paper is to render this alliance philosophically plausible. Doi: 10.1007/s11229-019-02432-1. (shrink)

The article investigates the peculiarities of Durer's aesthetic views in the context of Renaissance philosophy and the theory of cognition of Modern times. Its provisions are compared with fragments of texts by L.-B. Alberti, Leonardo da Vinci, Raphael. The semantic interrelationships of Durer's positions with mysticism, pantheism, natural philosophy and empiricism of Modern Times are emphasized. The interrelation of the problem of knowledge with the theme of freedom and beauty is considered in detail. The authors analyze various opinions and ways (...) of comprehending the beautiful, presented in the philosophical constructions of Durer, his concept of "rational knowledge", "scientific ignorance". Special attention is paid to the boundaries of freedom in Durer's representation. The novelty of the research lies in the fact that the presented concept of the evolution of A. Durer's aesthetic views helps to comprehend those contradictory trends that existed in the Renaissance itself. Thus, Durer believed that freedom conditioned by knowledge ends where attempts to transcend nature begin. A necessary condition for freedom is the understanding that the beautiful is relative. From the understanding of the relativity of the beautiful, from the concrete utopian program of its achievement, an imperative grows, meaning denial, the completion of the aesthetics of Rebirth. According to him, the artist should not limit himself to one type, but should be knowledgeable in various ways of depicting all kinds of types. In order to make such an image as is required of him. Thus, the professionalism of the artist, his experience, knowledge, recognition of the power of knowledge and, at the same time, understanding of its relativity – all this, as an achievement of the Renaissance theory of art, loses its meaning. All this is sacrificed to the tastes of employers. (shrink)

This is a translation from Russian to English of Nikolai Onufriyevich Lossky’s “Tpaнcцeндeнтaльнo-фeнoмeнoлoгичecкiй идeaлизмъ Гyccepля”, published in the émigré journal Пyть in 1939. In this article, Lossky presents and criticizes Husserl’s transcendental idealism. Like many successors of Husserl’s “Göttingen School,” Lossky interprets Husserl’s transcendental idealism as a Neo-Kantian idealism and he criticizes it on the ground that it leads to a form of solipsism. In light of his own epistemology and his metaphysical system, he also claims that, although Husserl is (...) more radical than Descartes in his methodological doubt, he is not radical enough, because his abstention from existential judgment with regard to the external world is itself an existential judgment. In this regard, Lossky affirms that his own critically-informed defense of naive realism is in fact more radical than Husserl’s transcendental idealism. (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)

This is a translation from the Russian of Nikolai Lossky’s review of Henri Bergson, Les deux sources de la morale et de la religion (1932). The review was published in the Parisian émigré journal Новый Град (Cité nouvelle) in 1932. In this review, Lossky criticizes Bergson for leaving some key problems of the philosophy of religion unresolved, namely that of God’s relation to the world (theism vs. pantheism), that of immortality, as well as that of evil. He also criticizes Bergson’s (...) “extreme biologism” in his explanation of morality, which, in his view, subjectivizes the objects of religion. For Lossky, the symbolic images of the Christian religion are not subjective “fabulations,” but real symbols through which God reveals himself to us. Likewise, according to Lossky, true morality cannot be explained in terms of biological adaptation, but must rely on the foundation of an objective, i.e., Platonic, axiological sphere. (Frédéric Tremblay). (shrink)

This is a translation from the Russian of Nikolai Lossky’s “Heдocтaтки гнoceoлoгiи Бepгcoнa и влiянie иxъ нa eгo мeтaфизикy” (The Defects of Bergson’s Epistemology and Their Consequences on His Metaphysics), which was published in the journal Boпpocы филocoфiи и пcиxoлoгiи (Questions of Philosophy and Psychology) in 1913. In this article, Lossky criticizes Bergson’s epistemological dualism, which completely separates intuition from reason, and which rejects reason in favor of intuition. For Bergson, reality is continuous, indivisible, fluid, etc., and reason distorts it (...) through its acts of division, abstraction, extraction, and so on. Lossky argues that this conclusion does not follow. Reason does not distort the living flow of reality; it rather provides a window unto aspects of the otherwise undivided seamless flowing organic whole. In fact, reason is itself a species of intuition in its own right, namely an intellectual intuition, the object of which is the atemporal facet of the world (the Platonic ideal realm), which is necessary for the existence of its temporal facet. Lossky thus challenges Bergson’s one-sided and self-defeating reduction of being to a flux of changes devoid of changing things. (Frédéric Tremblay). (shrink)

There is a view in the literature around beliefs that evidence responsiveness is a necessary feature of beliefs. The reasoning is that because beliefs are governed by truth they must be evidence responsive. A mental state that fails to be evidence responsive, therefore, could not be a belief as it could not be governed by truth. The implication is that even those evidence-resistant mental states that appear to be beliefs are in fact something else. I argue that evidence resistance is (...) a feature of at least some beliefs, so evidence responsiveness cannot be a necessary feature of belief. (shrink)

This study examined the relation of altered states of consciousness to neuroticization, spiritual experience, and divergent thinking in a sample of women at late pregnancy and post-delivery. The results suggest that stress associated with imminent childbirth is linked to higher levels of ASCs and that neuroticization and spirituality seem to be implicated in the induction of ASCs.

In their update to Intentionality All-Stars, Hutto and Satne claim that there is currently no satisfactory account for a naturalised conception of content. From this the pair suggest that we need to consider whether content is present in all aspects of intelligence, that is, whether it is content all the way down. Yet if we do not have an acceptable theory of content such a question seems out of place. It seems more appropriate to question whether content itself is the (...) problematic assumption. This paper will explore this question, with the analysis hinging on whether those trying to naturalise content are facing a tough challenge as Haugeland has suggested, or whether it is a genuine dilemma as Hutto has suggested elsewhere. If those attempting to naturalise content are facing a genuine dilemma, a dilemma in which the non-existence of content is one of the horns, then it would seem that the issue is not at what stage you posit content, but whether you should posit content at all. This also has the added benefit of shifting the debate to a more global discussion, that is, the best way to explain intelligence, period. (shrink)

The optimal investment problem is studied for a continuous time incomplete market model. It is assumed that the risk-free rate, the appreciation rates, and the volatility of the stocks are all random; they are independent from the driving Brownian motion, and they are currently observable. It is shown that some weakened version of Mutual Fund Theorem holds for this market for general class of utilities. It is shown that the supremum of expected utilities can be achieved on a sequence of (...) strategies with a certain distribution of risky assets that does not depend on risk preferences described by different utilities. (shrink)

The article includes a critique of the arguments by Linda Zagzebski who tries to derive following to moral and religious authorities from the principles of recognition of the state and from epistemic authority. The author shows that the automatic transition from recognition of somebody’s descriptive judgments to recognition of imperatives emanating from the same author­ity is not correct. He shows the way for a valid transition from recognition of epistemic authority of science to recognition of moral and religious authorities. He (...) also claims that there is no justification for subjecting their instructions concerning all liv­ing arrangement. As an alternative, he suggests the principle of value consciousness according to which every modern indi­vidual (that usually enters a variety of communities with differ­ent values) freely accepts values to follow. At the same time the “thin layer” of universal values retains and nobody can violate them. The author argues that philosophy differs both from the sphere of science and the spheres of morality and religion, be­cause philosophy is always looking for its own reasons. That is why philosophy is the best antidote against any attempt to bring the liberal principles under the subordination to moral and reli­gious authorities, who, among other things, can be anti-liberal and anti-human. (shrink)

“The Crisis of representation” – a discussion that was hold from the middle of 1980 to the middle of 1990 s in social sciences, when the legitimation of the big social theories was questioned as well as the deconstruction of scientific texts and the process of knowing, based on positivistic principles, were done. In this article the author offers the analysis of intellectual context of the development of social sciences (sociology and anthropology) in the crisis. The latter are analyzed in (...) three aspects. Firstly, the crisis concerned the process of knowing, based on principle of the unity of methods and concepts: some authors argued the influential role of language in the construction of reality. Other authors referred to implicit moral and political dimensions while the third provided deconstruction of the scholar figure and the notion of reality. In a similar vein, the crisis was articulated in the critics of scientific texts where implicit meanings and rhetorical devices were found. To the author’s view, the need of reconstruction of the crisis of representation can be explained by the want of more reflexive approach to the practices of social sciences today. (shrink)

This is a translation from Bulgarian into English of Nikolai Lossky’s “Razlichniiat smisul na dumata intuitsiia” (“The Different Senses of the Word Intuition”), published in the Sofianite journal Filosofski pregled (Philosophical Review), 1931, year III, book 1, pp. 1–9. In this article, solicited by the journal’s editor-in-chief, the Bulgarian philosopher Dimitar Mihalchev, Lossky surveys the different ways in which the word “intuition” (intuitsiia) has been used throughout the history of philosophy: Kant, Fichte, Schelling, Hegel, Friedrich Jacobi, Ivan Kireevski, Alexei Khomyakov, (...) Vladimir Solovyov, Bergson, Husserl, and Hans Driesch. Lossky then situates his own use of the word within this philosophical tradition and compares his intuitivism with gnoseologies similar to his own, namely, those of Semyon Frank, Johannes Rehmke, Max Scheler, Paul Linke, Dimitar Mihalchev, the English realists (Samuel Alexander and John Laird), the American realists (Edwin Holt, Walter Marvin, William Montague, Ralph Perry, Walter Pitkin, and Edward Spaulding), and the Neo-Scholastic Josef Gredt. As such, the article makes a valuable addendum to his Obosnovanie intuitivizma (The Foundation of Intuitivism) (1906) and provides a helpful synopsis of his theory of knowledge, which, in accordance with the Russian terminological tradition, he calls “gnoseology”. (shrink)

Chaadayev's Philosophical Letters and Apology of a Madman unite the religious approach to history, which was later adopted by the Slavophiles, with the search for Western enlightenment, symbolized in the figure of Peter the Great. - Front flap.

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)