This paper explores gender barriers to the formation of the female mentor – male protégé relationship. The authors consider both physiological as well as social gender as a way to help understand the scarcity of these relationships. A number of gender-related factors are considered, including organizational demographics, relational demography, sexual liaisons, gender stereotypes, gender behaviors, and power dynamics. The paper concludes with directions for future research that will help provide further insights into the development and success of the female mentor (...) – male protégé relationship. (shrink)

The relevance of the research topic is that various approaches are analyzed on the essence of globalization, which is represented as an objective, qualitatively new process of internationalization and integration of all fields of activity of the modern civilizational structure. Analysis of the literature. The works of A. Appadarui, Z. Bauman, U. Beck, Z. Bzezhinski, F. Braudel, I. Wallerstein, E. Giddens, P. Drucker, M. Castells, T. Levitt, I. Tirikyan, K. Waite, F. Fernandez-Armestro, S. Huntington. In the post-Soviet space, the ideas (...) of globalization were developed in the works of V. Inozemtsev, V. Stepin, A. Chumakov, P. Vodopyanova, V. Voronkova, O. Punchenko, A. Zelenkova, C. Kirvel, A. Lazarevich, V. Nikitenko, A. Sosnin, A.Utkin and many others. The aim of the article is to concretize the concept of “globalization”, and also through the analysis of tectonic shifts in the world sociological system, to represent the main socio-political, cultural and civilizational dimensions of this concept. Research objectives - in the context of the stated goal, the essence of the social dynamics of a globalizing world is revealed. Research Methodology. The methodology is based on an integrated approach, due to its interdisciplinary nature. The result of the study. Sociodynamics is revealed as the process of its deployment in time and space in conjunction with the social organization of social organization, as well as with social changes and upheavals affecting the progressive course of its development. The contradictory nature of globalization has been proved, its brilliance and poverty are revealed with specific examples. The whole range of problems of globalization as a multidimensional phenomenon is actualized. The reasons that prevented the implementation of the concept of Western ideologists about building a unipolar world and the creation of a single governing body under the auspices of the United States are revealed. Sociodynamics of the global world, in the context of the goal set, is reflected through the prism of the financial and economic dimension; through the formation of frontiers, fraught with the charge of aggravation, instability, risks, dynamic chaos. Conclusions. The mechanisms of regulation of the emerging chaos in social relations - threats, sanctions, crisis fluctuations, the use of “soft power”, conflicts, etc. are substantiated. Such dimensions of sociodynamics as environmental and demographic are described, the negativity of their development at the present stage is revealed. (shrink)

This paper examines the relationship between medical technology and liminal states of “undeath” as presented in “The Facts in the Case of M. Valdemar” and the real-life case of Jahi McMath, who was maintained on life support for over four years following a diagnosis of brain death. Through this juxtaposition, “Valdemar” comes to function as a modern fable, an uneasy herald of medical technology’s potential to create liminal states between life and death. The ability to transgress these boundaries bears a (...) cost, however: both Valdemar and Jahi McMath lose the autonomy to direct their respective narratives. Yet, their utterances “from beyond the grave” highlight the precarious nature of their position and the ethical concerns therein. Poe’s literary performance of “undeath” therefore serves to caution real-life cases in which life support is used to sustain an individual reported to be brain-dead. Such application of life-sustaining technology complicates the fundamental binary of life/death, allowing its subjects to resist textual closure. Even as Poe’s work represents an imaginative interrogation of the scientific enterprise, this nineteenth-century story holds a mirror to contemporary medical practice, inviting a reconsideration of the ethics, language, and power relations surrounding the fraught relationship between death and medical technology. (shrink)

Bioethic reflects — like many other disciplines — the cultural fragmentation and the complexity of what has come to be known as the postmodern condition. The case of bioethics is particularly acute because of its epistemological indeterminacy and the moral pluralism characterizing post liberal societies. A provisional solution to this situation is the retrieval of a neo-Kantian version of ethical formalism in which concern for a consensus on rules replaces universal dialogue on moral content. The article analyzes the possible consequences (...) of this solution with reference to theological ethics. In particular, the reduction of ethical rationality to a function of political regulation on the one hand, and the implicit legitimization of ethical relativism on the other, push any theological contribution to bioethics to the margins. The central methodological issue for the articulation of theological discourse in bioethics is how to avoid the pitfall of privatism while creating the conditions for ethical dialogue across different traditions. (shrink)

The article asks about the function of clinical ethics. It does so by confronting the assumption that ethics is supposed to help in the solution of concrete problems, relying upon a defined set of principles and rules. The scientific character of such an approach to clinical ethics complements the very understanding of modern medicine as being increasingly scientific and technical; that is, as oriented toward the production of effects. The paper claims that, rather tan sharing in the “suspension of meaning” (...) pursued by medicine for the sake of scientific objectivity, the main task of clinical ethics consists of a retrieval, or “anamnesis,” of the very questions medicine seems to suspend: the significance of illness and disease, of birth, suffering and death, and of the service to the ethos of generosity that sustains the healing professions. Also, the paper offers a cultural “etiology” of “the suspension of meaning” in ethics, and pleads for a moral reflection that begins with a free and open confrontation with clinical experience. Attending to the moral meaning of concrete situations, the paper argues that formal modes of logical argumentation are only derivative functions of the moral language and, thus, cannot exhaust the broad spectrum of ethical discourse in medicine. DOI: 10.5294/pebi.2016.20.1.9. (shrink)

This is the first part of a two-volume study which may very well represent a turning point of scholarship on Heidegger and a step beyond his position. Paradoxically this work is outstanding both as criticism and as close interpretation of Heidegger. The critical perspectives on Heidegger developed by Regina carry to their natural conclusion some important analyses of the theme of finitude contributed by his colleague, E. Severino, in the mid-sixties. These analyses made clearer the relationship between finitude and (...) the nihilistic tendencies discovered by Heidegger in Western thought. What Heidegger calls metaphysics is the history of the efforts to negate finitude and contingency by ascribing necessity and original worth to one or another ontic property of beings. Heidegger promised on various occasions a destructive history of metaphysics, but his thought in this respect has developed in fragments--on Nietzsche, Descartes, Leibniz, Kant, Plato, Aristotle, and the Presocratics--which require a considerable work of piecing together. Regina's own thesis on finitude, which parallels the important contributions of Michel Henry, makes these pieces fit in what is possibly the best ensemble yet devised with them. A truly brilliant feature of this interpretation is its emphasis on the role attributed to Kant by Heidegger, a role which places Kant outside Western metaphysics and among the pioneers of theoretical investigation of the ties between finitude and transcendence. The direction in which this first part of Regina's work points is that of a possible refocusing on those aspects of Heidegger's work that revalue human dignity. Such refocusing can have so productive an impact on the unification of philosophical work in Europe that the second part of this study should be anxiously awaited.--A. M. (shrink)

A partire dalla metà del Novecento, dopo una modernità dominata da prospettive di stampo deontologistico o utilitaristico, la filosofia pratica contemporanea ha visto il sorgere di una ripresa di interesse per un’etica “in prima persona”, in grado di offrire una prospettiva integrale sul soggetto e centrata sullo sviluppo del suo carattere e della sua personalità; in breve, si è assistito a un nuovo potente ingresso in scena dell’idea del bene, e, con essa, della virtù quale via maestra per conseguire il (...) fine adeguato della vita umana. Il volume si propone di rendere conto – anche in correlazione al ruolo delle emozioni, ma non solo – del percorso filosofico della virtù: dall’indagine delle sue fonti “classiche”, all’inizio del suo declino nella modernità, al risorgere della sua vitalità negli ultimi decenni nelle diverse aree linguistico-culturali, tenendo anche conto delle differenti discipline con cui si è interfacciata. Esso non pretende di esaurire i percorsi e le suggestioni che una tematica così vasta presenta, né di coprirne tutta la storia; piuttosto, vuole rappresentare uno stimolo alla ricerca, ponendo in connessione tagli disciplinari e metodologici differenti per offrire una riflessione a tutto campo, che metta in dialogo studiosi provenienti da ambiti diversi ed apra nuove prospettive.Saggi di: Francesco Camera, Angelo Campodonico, Elisabetta Cattanei, Michel Croce, Elisa Cuttini, Marco Damonte, Elisa Grimi, Simona Langella, Alberto Masala, Alma Massaro, Letterio Mauro, Giacomo Samek Lodovici, Maria Silvia Vaccarezza, Paolo Vignola, Lodovica Maria Zanet, Matteo Zoppi. (shrink)

Truth exists in the form of true propositions. Therefore identification of the nature of truth means identification of the conditions in which a proposition is true. A proposition is true if its content is not dependent upon the knower, and it constitutes a reflection of objective reality. Such a proposition yields knowledge. We shall call it a cognitive proposition.

The primary aim of this dissertation is an exegesis of Collingwood's historical science of mind. I take seriously Collingwood's claim that history is for "self-understanding" and treat his philosophy of history as a form of reflective philosophy. In particular, I examine the epistemological basis for Collingwood's claim that mind is an object that changes as it understands itself. ;In Chapter One, I consider the distinction between natural process and historical process as central to an understanding of Collingwood's historical science of (...) mind. I defend Collingwood's attempt to preserve the distinction between historical process and natural process in order to reserve for history its appropriate subject matter---mind. ;In Chapter Two, I consider the epistemological basis for Collingwood's claim that mind changes fundamentally in the historical process. I argue that Collingwood's reading of Anselm's proof of the existence of God is the key to understanding his theory of the priority of "faith" to reason and so to the historical nature of first principles. ;Chapter Three has two parts. In part one, I examine Collingwood's logic of philosophical concepts: the scale of forms. In part two, I argue Collingwood's moral philosophy, found in The New Leviathan and in his lectures on "Goodness, Rightness, Utility" , exemplifies this logic. I conclude that Collingwood's historical study of mind is an attempt to overcome the disjunction between theory and practice caused by the abstract thinking of modern scientific consciousness. ;Chapter Four provides a survey of the scholarship surrounding Collingwood's corpus as a whole. I argue that there have been three waves of Collingwood scholarship. The first is influenced by T. M. Knox's editing of Collingwood's manuscripts and his "radical conversion hypothesis." The second wave of Collingwood scholarship argues for the systematic or thematic unity of Collingwood's philosophy. The third and most recent wave builds on the second. As an example, I discuss Guiseppina D'Oro's suggestion that Collingwood's thought is unified by its overarching concern with critical philosophy. I conclude with the suggestion that Collingwood's thought is unified by an attempt to provide a viable reflective philosophy based on historical consciousness. (shrink)

This paper studies a class of infinite-valued predicate logics. A sufficient condition for axiomatizability of logics from that class is given.

This volume is the first scholarly edition of Samuel Johnson’s translation of Jean Pierre de Crousaz’s _Commentaire sur la traduction en vers de M. Abbé Du Resnel, de l’Essai de M. Pope sur l’homme, _published in 1739. Included are notes comparing Johnson’s translation with the French original to show his method of translation and historical annotations. Of special interest are several lengthy footnotes that Johnson added to his translation. Among these are thoughts relating to the problem of evil, particularly the (...) ruling passion and the necessity of free will. Many of the ideas first given expression here were to occupy Johnson’s mind for the remainder of his life. (shrink)

Tom 1. Logicheskie ischisleni͡a, algebry i funkt͡sionalnye svoĭstva.

_The purpose_ of this study is the reflection on ways of philosophical legitimation for the "Self-made-man" idea in the worldview of the Renaissance and Reformation. _Theoretical basis._ Historical, comparative, and hermeneutic methods became the basis for this. The study is based on the works of Nicholas of Cusa, G. Pico della Mirandola, N. Machiavelli, M. Montaigne, E. Roterodamus, M. Luther, J. Calvin together with modern researchers of this period. _Originality._ The analysis allows us to come to the conclusion that casts (...) doubt on the still widespread belief according to which the emergence of the "Self-made-man" idea is localized by the process of forming the American cultural code and the ideological heritage of Benjamin Franklin. It is highlighted that the formation of this idea is the result of a long process that originated in the ancient world and gains a special impetus in the Renaissance and Reformation. Precisely in the cultural context of the latter, the ancient intention to recognize the individual’s right to self-determination and self-government, which in the depths of Christian theology acquires only a potentially universal character, becomes not only acceptable but also, in the context of Protestantism worldview, the only admissible, in fact, individual’s obligatory life guidelines. _Conclusions._ Humanistic and reformation thoughts quite naturally led to further ideological legitimation of the person’s idea of who is creating oneself. This legitimation was during the complex interaction of numerous factors of culture in the Late Middle Ages, as well as ideas and intentions inherited from Antiquity. Key among them was the gradual formation of a new social order, in essence, indifferent to paternalistic rudiments, together with the ethics of Protestantism corresponding to it. The latter does not only legalize but, de facto, sacralizes the individual’s reorientation from hopes for the synergy of God’s grace and own free will in personal salvation, toward the self-reliance and personal efforts, awareness of personal responsibility for the own fate as key principles of the "Self-made-man" concept. (shrink)

Recent biological studies have wrought a sea-change in our understanding of our intimate relations with the microbiota dwelling within or upon the human body. Since these microorganisms are imperceptible, we have access to them only indirectly, through data analysis, rather than through experiments or tools that enhance human observation. Merleau-Ponty’s understanding of the human subject and our relations with animals depends upon perception in a dynamic of reversibility. Thus both the scientific method of approach and the extension of subjectivity to (...) microbiota challenge his views. Yet, with Merleau-Ponty’s concepts of intertwining and the anonymous visibility that subtends it, we can redefine the human being as a community in kinship with multiple microbial species, sharing space, metabolic functions, and future.Des études biologiques récentes ont provoqué un bouleversement dans notre compréhension de nos relations intimes avec les microbiotes habitant dans ou à la surface du corps humain. Puisque ces micro-organismes sont imperceptibles, nous n’accédons à eux qu’indirectement, par l’analyses des données, plutôt que par l’expérience ou les outils qui renforcent l’observation humaine. La compréhension merleau-pontienne du sujet humain et de nos relations avec les animaux dépend de la dynamique de la réversibilité. Par conséquent, la méthode de saisie scientifique et l’extension de la subjectivité aux microbiotes interrogent et défient sa conception. Cependant, à partir des concepts d’entrelacement et de visibilité anonyme qui le sous-tend, nous pouvons redéfinir l’être humain comme une communauté d’affinités avec de multiples espèces microbiennes, qui partage un espace, des fonctions métaboliques et même un futur.Studi biologici recenti hanno introdotto una profonda trasformazione nella nostra comprensione dell’intima relazione che intratteniamo con i microbiota che dimorano all’interno o sulla superficie del corpo umano. Poiché questi micro-organismi sono impercettibili, abbiamo accesso ad essi solo indirettamente, attraverso l’analisi di dati, oppure attraverso esperimenti o strumenti che accrescano l’osservazione umana. La comprensione di Merleau-Ponty del soggetto umano e della nostra relazione con gli animali si basa sulla percezione in una dinamica di reversibilità. Una simile prospettiva è messa alla prova se confrontata sia con il metodo dell’approccio scientifico, che con una possibile estensione della soggettività ai microbiota. Allo stesso tempo, attraverso il concetto merleau-pontiano di intreccio, e a partire dall’idea di una visibilità anonima che lo sottende, diviene possibile ridefinire la natura umana come una comunità condivisa dalle diverse specie microbiche, in quanto compartecipano degli stessi spazi, funzioni metaboliche e avvenire. (shrink)

L’articolo affronta il problema delle implicazioni politiche dei tumulti causati dalle ondate di cattivi raccolti e scarsità di cereali in Gran Bretagna nel XVIII secolo. Il dibattito e i documenti dell’epoca non sembrano convalidare le ipotesi critiche connesse con l’idea foucaultiana di governamentalità o con la difesa smithiana di libero commercio dei grani. Più feconde appaiono le tesi di E.P. Thompson e J. Bohstedt, entrambe legate al rapporto tra sussistenze, deferenza e stabilità sociale. Sono anche prese in considerazione le misure (...) relative ai distillati e le reazioni popolari alle stesse. (shrink)

The spectre of determinism stalks many of the concerns surrounding the impact of genetic research into both disease and normal behaviour. The ability accurately to predict a person's actions would certainly have profound implications for notions of individuality and free will. But to what extent will the current explosion in genetic research provide more accurate predictors than have been available for millennia in the form of wealth, social status and perceived family resemblance? The genetic research program is at too early (...) a stage to answer this question with confidence, but various indicators tend to point in the same direction: the predictive ability of genetic analysis will generally be low. This conclusion runs counter to widely perceived popular notions. The deconstruction of genetic determinism is an essential safeguard against the real concern that genetic information may be used for discrimination by unscrupulous powers. (shrink)

_Purpose._ The main purpose of this research is to comprehend the philosophical principles in the spread and legitimation of the Self-made-man idea in the worldview transformations of the 17th century. _Theoretical basis._ Historical and comparative methods became fundamental ones for the research. The research is based on the creative heritage of R. Descartes, T. Hobbes, J. Locke, as well as the works of modern researchers. _Originality._ The analysis shows that the Self-made-man idea, which originated in the ancient world and gradually (...) spreads in the Christian Middle Ages, gained a powerful impetus in the philosophical and moral-legal metamorphoses of the 17th century. These metamorphoses theoretically substantiated and radically accelerated the transition from mystical to rational, from theocentric to the anthropocentric worldview, and, as a result, to the recognition of the intellectual autonomy of the individuals and the freedom of their own will, the emergence of the construct of natural human rights, the requirements of religious tolerance and freedom of conscience, ultimately, to the principle of reliance on one’s own strength and the individual’s personal responsibility for one’s own destiny. Exactly these ideas in interaction with the ideas of Puritanism became the theoretical basis for the formation of B. Franklin’s views and the corresponding cultural code. _Conclusions._ The philosophy of the 17th century, having laid the principles of a new – subject-centric – metaphysics, as well as the philosophical and legal foundations of liberal ideology, provided philosophical and moral-legal legitimation to the sporadic attempts of man to break out of the triple circle of fatalism, paternalism, and conformity to a rationally founded and the ever-growing orientation of the individual towards active self-determination and self-realization, self-reliance and personal responsibility for their own destiny as key principles of the Self-made-man concept. (shrink)

The urgency of the study of "stem-education" as a factor in the development of "smart-society" is that this kind of society is a continuation of information and "knowledge society", which is developing on the basis of smart technologies. The concept of smart society is at the heart of modern state -owned development programs of South Korea and Japan. In South Korea, the National Social Agency has developed a "Smart Society Strategy" that introduces the technological foundations of smart societies. The central (...) issue of Smart-society is business, which makes managing more intelligent and activities aimed at using knowledge and innovation. The objectives of the study are to identify the "stem-education" endpoint through the use of electronic and collective technologies, which become more massive and effective, and through the use of natural, engineering and maternal education. It is no coincidence that this concept is documented in the Europe 2020 Strategy: Smart Growth Strategy, which includes the development of an economy based on knowledge and innovation, fosters sustainable growth, more efficient use of resources, and inclusive growth and strengthening of high employment. Countries such as the United States, China, Australia, the United Kingdom, Israel, and Singapore carry out state-of-the-art stem-education programs. The methodological basis of the study is systematic, structural, axiological, synergetic methods and approaches that have allowed disclosing stem -education as the leading trend in the world of educational space. Conclusion - It is proved that stem-education is an innovation that combines the traditions of natural and mathematical education, is based on the principles of fundamentalism and knowledge -based, combining technological, organizational, material and technical resources and human capital. As a result of the development of stem-education at the expense of ICT, business processes, governance, and management reform are undergoing change, leading to economic, social and managerial processes at a higher level in some of those societies. Smart society is a new quality of society in which the combination of the use of new technologies will allow people to improve the quality of their lives. This article presents philosophical and educational reflection of smart -society as a new model of the information society and presents its impact on human capital. It reveals timeliness of this topic, which is innovative and hardly developed. It analyses international experience in establishment and growth of smart -society and dimensions of axiological field of smart-society, which is based on axiological matrix of information and knowledge, which are considered and being civilized dimensions of modern society. The main idea is to prove the evolution of the information society to smart -society and the possibility of establishment of smart-society in Ukraine. The analysis of smart-society formation was made and its characteristics were defined, which claims priority role in the world information space formation and contribute to the competitiveness of Ukraine in the international information space. (shrink)

_Purpose._ The article aims to analyse the consciousness of masses in the communication system of the 20th century projecting the individual level onto the social one. _Theoretical basis._ In the fields of philosophy and other humanities since the middle of the last century there has dominated an opinion that the category of mass and its communication are second-rate and non-elitist phenomena. Condensing the experience of human history (especially – the nineteenth century – the time of the bourgeois revolutions and the (...) two world wars), such parameters were set by the creators of social psychology Gustave Le Bon and Sigmund Freud in their basic research "The Crowd: A Study of the Popular Mind", "Group Psychology and the Analysis of the Ego". Since ancient times the masses have really resembled immoral emotional neoformations, which minimized the individual qualities of the components of the whole and showed the features of a predominantly animal nature. It is no coincidence that those masses were called emotional, or just a crowd, regardless of the topos of existence: streets and squares, or the infospace of the first mass media (newspapers, radio, cinema, television). However, analysing the crowd, the scientists noted that this is only an extreme modification of the mass, and, in addition to it, there may be others – quite the opposite in their nature. With the advent of the World Wide Web, the situation has changed: scientists and futurists have been talking about the mass of intellectuals, which seems to be formed and combined in the field of information technology. And it surpasses the traditional elite in many respects. _Originality._ Having analysed the works of classic and modern researchers, we came to the conclusion that in fact the masses, like individuals (according to C. G. Jung), are divided into four types. Correspondingly, each of them has its own behaviour, psychology, philosophy etc. This article focuses on beliefs and ideological positions as the basis for the functioning of emotional, sensory, intuitive and rational masses in the context of 20th century philosophy. The object of our analysis was the philosophical schools of neo-positivism, hermeneutics, psychoanalysis, existentialism, pragmatism, anthropology, phenomenology, and others. _Conclusions._ According to our assumption, regardless of the type of mass and direction of modern philosophy as a field of its implementation, rationalism comes to the fore everywhere (as a primary source and theoretical basis or motivation). Thus, it can be concluded that the rational mass now dominates, not emotional (which was thoroughly described by Le Bon and Freud). And this is quite natural in the age of digital technology. (shrink)

The article is devoted to the philosophical consideration of anthropological crisis in the risk society in his historical transformation. The research is aimed to anthropological analysis of the risk society in order to identify its new features in the modern era. As a methodological principle of research, the author defines the distinction between anthropological and cosmological approaches in philosophy. It is about their complex relationships and contradictions in the development of the civilizational process. The anthropological crisis becomes apparent when society (...) becomes a “society of risk” in the modern era. The article reveals the cause of the anthropological crisis in the risk society: the social production of wealth becomes the production of risks. In the XXI century there is a “world society of risk”, which is associated with the process of globalization. The risk research methodology suggests the need to anticipate unpredictable. The main difficulty in risk analysis is that the risk is between certainty and uncertainty, between rational and irrational. Two main trends - the reflexivity of the unknown and the cosmopolitan moment - point to a global change in the society in the 21st century, whose priority is security. In the historical and social philosophical perspective, security is understood as a concept that encompasses integrity, inviolability, inviolability with respect to corporeality, life and property. In the context of the modern anthropological crisis, security has become the main value concept of the social political language. The logic of uniqueness gives way to the logic of ambiguity, which finds its expression in the connection of the risk society with the cosmopolitism. The “cosmopolitan moment” of the world risk society presupposes recognition of the uniqueness of the Other as an opportunity to overcome the anthropological crisis. (shrink)