This article argues that Bogdanov’s ideas are relevant for analysis of contemporary theory and practice of social designing. We show that activism and empiriomonism together lead to an instrumental...

Modern dialogue of society and science proceeds in the conditions of social media distribution and the convergence of scientific knowledge. This processes change system of mass information and communication channels between scientific actors, leaders of public opinion and organizers of public initiatives. The conflict between an elite normativity of a scientific discourse and an egalitarian normativity of a public discourse takes the new forms. Authors show how in large quantities extending practice of civil expertise, based on civil journalism (a blogosphere (...) and social networks), interrupt into procedures of scientific examination. Active inclusion of civil experts became an attribute of transdisciplinary science. The main feature of this type of science is operational decision making in the conditions of uncertainty. However transition of transdisciplinary science to a phase of the technoscience defines convergence borders of the formal and informal knowledge. Technoscience takes root into the vital world as a magic “black box” for the inhabitant. Authors believe that the transdialogue formed by transdisciplinary scientific experts and deprofessionalized leaders of civil journalism is complicated by deficiency of epistemological competence of civil experts. One of the problem is inclusion the electronic media practices in production and the social circulation of scientific knowledge. Using rather known, but not yet entered in the field of philosophical scientific research examples of direct influence of civil experts on processes which in a former communication order were intra scientific, authors realised a research of the new aspects of modern science expanding a traditional subject of philosophy of science and technology. (shrink)

Opioid use disorder rarely presents as a unitary psychiatric condition, and the comorbid symptoms likely depend upon the diverse risk factors and mechanisms by which OUD can arise. These factors are heterogeneous and include genetic predisposition, exposure to prescription opioids, and environmental risks. Crucially, one key environmental risk factor for OUD is early life adversity. OUD and other substance use disorders are widely considered to derive in part from abnormal reward circuit function, which is likely also implicated in comorbid mental (...) illnesses such as depression, bipolar disorder, and schizophrenia. ELA may disrupt reward circuit development and function in a manner predisposing to these disorders. Here, we describe new findings addressing the effects of ELA on reward circuitry that lead to OUD and comorbid disorders, potentially via shared neural mechanisms. We discuss some of these OUD-related problems in both humans and animals. We also highlight the increasingly apparent, crucial contribution of biological sex in mediating the range of ELA-induced disruptions of reward circuitry which may confer risk for the development of OUD and comorbid neuropsychiatric disorders. (shrink)

Материалы конференции предназначены для специалистов.

We comment on the proposition “that lower temperatures and especially greater seasonal variation in temperature call for individuals and societies to adopt … a greater degree of self-control” (Van Lange et al., sect. 3, para. 4) for which we cannot find empirical support in a large data set with data-driven analyses. After providing greater nuance in our theoretical review, we suggest that Van Lange et al. revisit their model with an eye toward the social determinants of self-control.

The Supreme Court’s reversal of the right to abortion has significantly changed reproductive rights in the United States, and adversely affected the lives of potentially pregnant persons. The political fragility of the privacy right to abortion also raises questions about the practice and epistemic rules of American constitutionalism itself. In this essay, I situate the history of privacy under the Fourteenth Amendment’s due process clause in the tradition of legal reasoning. With Ludwig Wittgenstein’s On Certainty, I argue that the majority (...) in Dobbs v. Jackson (2022) departs from this tradition. The upshot of this departure is that we now have a new interpretive language game battling a long established language game of interpretation–battling, that is, a constitutional tradition–in a contest to redefine how disagreement is transacted among justices and between the people and their government. (shrink)

The purpose of the present article is not an excursion into the history of philosophy. It is not a story of the adventures of Immanuel Kant on Russian soil, and even less does it pretend to expound systematically the perception of Kantian philosophy by Russian metaphysics. The author's interest is strictly philosophical. Russian religious thought, insofar as it has an appetite for philosophizing, consciously enters into the life of classical European philosophy, into that living communication of minds by which truth (...) is sustained, moved, and nourished among people and nations.2 A clarification of its personal relations with the central figures of this philosophical drama will help us to understand the strictly philosophical significance of Russian metaphysics more accurately than even sometimes the most dedicated description of it in itself succeeds in doing. (shrink)

We are a Sophiic people, we are subjects of Sophia and must be chivalrously loyal to our queen. That is the guarantee of our existence, for "Russia" and "Russian" without Sophia is a contradiction.

The paper discusses the philosophical and historical doctrine of the Russian philosopher and historian George Petrovich Fedotov. The author focuses on the analysis of imperial issues in the works of G.P. Fedotov, especially of his views on the cultural history of the Russian empire and the essence of imperial project in Russia. Fedotov reconsiders the historical experience and revolutionary catastrophe of Russia and searches for the foundations of the social and cultural processes determining the events of Russian history. Fedotov’s works (...) offer a variety of interpretations of the political and cultural phenomenon of empire. This reflects his evolution as a philosopher of history: the focus of his vision shifts from the Medieval Rus to the Empire of Peter the Great, then to the collapsed empire of Nicholas II and finally to the USSR. Fedotov’s concept of Empire evolves into a timeless cultural-philosophical phenomenon but originates from the historical description of the centralization of power in the feudal monarchy of Ivan the Terrible. The evolution of the philosophical and historical views of Fedotov is influenced by the changes of his attitude to the historical conception of Klyuchevsky. In the 1940s Fedotov considers the empire as a universal idea. The concept of empire proposed by Fedotov gives an understanding of the Russian historical development, especially the causes of the decline and fall of the Russian Empire. Fedotov associates the cause of the salvation of Russia with the study of ancient Russian culture, in which he founds a moral and political ideal of the “Republic of Saint Sophia.” The paper shows heuristic potential of Fedotov’s cultural and philosophical ideas on the vocation of spiritual elite and the creative role of personality in the process of nation-building. (shrink)

One of the movements sharply critical of the Enlightenment was illuminism. Weishaupt, Saint-Martin, Eckertshausen are little more than names today yet in their time they contributed to the birth of a new and rich intellectual world, that of Romanticism. Through the life of a well-to-do citizen of Berne, Kirchberger, we see the fortunes of the illuminists, their hopes, their doubts, their ultimately marginal destiny. The book begins with a careful historical account of the papers of Kirchberger followed by a description (...) of his life. Later on we are introduced into a more speculative world: that of the post-Boehmean speculation on the Divine Sophia. The speculative mysticism of these times was an offspring of heterodox theological speculation and condemned quietistic spirituality. Kirchberger, with his rich and diverse correspondence, is an interesting witness of this movement.--M. J. V. (shrink)

I consider an argument by Plotinus to show how the notion of transcendence is used in explaining the nature of knowledge. The argument is set forth in sections 4-6 of the treatise V.8 (31). In my opinion this argument provides a good example of the philosophical frame of Platonism. I sum up this frame in the following theses: a) for a thing being is to be real and true; so that for a thing being real and being true is equivalent; (...) but b) for a thing being real and true means being intelligible; that is to say: a thing could be understood because that thing is a being; thus, c) for a thing being is the identity of its ontological and epistemological nature. (shrink)

In theDe Ira Dei Lactantius seeks to provide a philosophical rationale for events narrated in theDe Mortibus Persecutorum by arguing that God is capable of anger. In doing so he has to refute the Epicurean position that the gods have no interest in human affairs. A number of his arguments are subjected to critical scrutiny, and it is shown that they largely fail to convince because Lactantius does not have a sufficient grasp of basic Epicurean doctrine. What Lactantius’ work shows (...) is the Christian attempting to take over the Stoic and Neo-Platonist side in the debate between theism and atomist materialism and counter the still significant influence of Lucretius in Roman education. (shrink)

This article uses the personal diaries and memoirs of Archpriest Sergius (Sergei) Bulgakov to examine the circumstances of his expulsion from Bolshevik-occupied Crimea in late 1922. At the time, he was rector of the Alexander Nevsky Cathedral in Yalta. The expulsion of Fr. Sergius was part of a large-scale operation to expel the humanist intelligentsia, who did not fit within the ideological contours of the new government. We will examine the political aspects of the condemnations of Fr. Sergius’s doctrine of (...) Sophia, the theological development of which he began in exile. We will also examine aspects of Fr. Sergius’s attitude to monarchy and his belief in the “white tsar,” noting that Bulgakov’s position as an émigré could hardly be characterized as monarchical. Sophiology may be the political equivalent of ecclesiastical democracy, of faith in the ecclesiastical people and the Christian community, which was alien to the conservative monarchism of Orthodox believers abroad, centered in Serbia’s Sremski Karlovci. We will examine the circumstances of the church’s condemnation of Fr. Sergius, which took place against the context of canonical uncertainty, and we will touch upon some aspects of the contemporary reception of Sophiology in Russia in a political context (V. Bibikhin, O. Kirichenko). (shrink)

Read at the Sixty-sixth Annual Meeting of the Western Division of the American Philosophical Association at St. Louis, Missouri, May 3, 1968. Some of the crucial thinking in this paper has been much influenced by J. C. Thornton’s brilliant “Religious Belief and ‘Reductionism’,”Sophia, vol. V, No. 3 , and by his “Reductionism—A Reply to Dr. Mascall”,Sophia, vol. VI, No. 2.

In lieu of an abstract, here is a brief excerpt of the content:Notes and Discussions AGOSTINO NIFO'S EARLY VIEWS ON IMMORTALITY Various historians of Renaissance philosophy have taken some notice of the prolific author and important philosopher of the late 15th and early 16th centuries, Agostino Nifo (1470-1538), x but no one has yet studied his writings in a methodical and exhaustive fashion. 2 He not only published philosophical works in logic, physics, psychology and metaphysics, but he also authored treatises (...) on humanist topics? Recent scholars have tended to concentrate their attention on his psychological doctrines, no doubt because he was one of the major opponents of Pietro Pomponazzi (1462-1525) during the immortality controversy.4 Nifo published his De Immortalitate Animae in 1518 as a reply to the De lmmortalitate Ardmae, On the year of Nifo)s birth, see Bruno Nardi, Saggi sull'aristotelismo padovano dal secolo xav al xvl ('Florence, 1958), p. 284, n. 8. There is contemporary evidence that he died on January 18, 1538. See Bartolommeo Capasso, "Le cronache de li antiqui ri del regno di Napoli di D. Gaspare Fuscolill0," Archivio storico per le province napoletane, I (1876), p. 538. The standard bio-bibliography still remains Pasquale Tuozzi, "Agostino Nifo 9 le sue opere," Atti e memorie della R. Accademia di Scienze, Lettere ed Arti in Padova, Nuova scrie, XX (Padua, 1904), pp. 63-86. But see also Giuseppr Tommasino, Tra umanisti e filosoft (Maddaloni, 1921), Porte I, pp. 123-147; and Edward P. Mahoney, "A Note on Agostino Nifo," Philological Quarterly (forthcoming). z See Franeeseo Fiorentino, Pietro Pomponazzi; Studi storici su la scuola bolognese e padovana del secolo xvI (Florence, 1868); Carlo Giacon, La seconda scolastica: 1 grandi commentatori di San Tommaso (Milan, 1944); Etienne Gilson, "L'affaire de l'immortalit6 de l'fime ~t Venise at* d6but du xvIe si~ele," in Umanesirno europeo e uraanesimo veneziano, ed. Vittore Branea (Florence, 1963), pp. 31-61; Miehele Giorgiantonio, "Un nostro filosofo dimentieato dcl '400 (Luea Prassicio e Agostino Nifo)," Sophia, XVI (1948), pp. 212-214 and 303-312; Bruno Nardi, Saggi sulraristotelismo padovano dal secolo x]v al xvI (Florence, 1958); idem, Sigieri di Brabante nel pensiero del Rinascimento Italiano (Rome, 1945); Giovanni di NapoH, L'immortalitd delranima nel Rinascimento ('Turin, 1963); John Herman Randall, Jr., The School of Padua and the Emergence of Modern Science (Padua, 1961); Wilhelm Risse, Die Logik der Neuzeit, I (Stuttgart, 1964); Eugenio Garin, La cultura [ilosofica del Rinascimento Italiano (Florence, 1961); idem, Storia della filosofia italiana, II (Turin, 1966). See Nifo's De Armorum Literarumque Comparatione Commentariolus (Naples, 1526); De Pulchro et Amore (Rome, 1531); De Re Aulica (Naples, 1534); and Prima Pars Opusculorum (Venice, 1535). The second of these works has been studied by Jules Houdoy, La beaut~ des femmes dans la litt#rature et darts rart du xII" au xvIe si~cle; Analyse du livre de A. Niphus du Beau et de l'amour (Paris, 1876). 4 For recent discussion of the immortality controversy, see Etienne Gilson, "Autour de Pomponazzi, ProbMmatique de l'immortalit~ de l'~me en Italic au d~but du xvIe si~.cle," Archives d'histoire doctrinale et litt~raire du moyen dge, Ann6e 1961, pp. 163-179; Giovanni di Napoli, op. cit., especially pp. 227-338; Paul Oskar Kristeller, Eight Philosophers of the Italian Renaissance (Stanford, 1964), pp. 72-90; Bruno Nardi, Studi su Pietro Pomponazzi (Florence, 1965); Martin Pine, "Pomponazzi and the Problem of 'Double Truth'," Journal ot the History of Ideas, XXIX (1968), pp. 163-176; Harold Shulsky, "Paduan Epistemology and the Doctrine of the One Mind," lournal of the History of Philosophy, VI (1968), pp. 341-361. [451] 452 HISTORY OF PHILOSOPHY (1516) of Pomponazzi, who had argued that personal immortality cannot be philosophically demonstrated, s But while these scholars correctly point out that Nifo abandoned an Averroist interpretation of Aristotle concerning the unity of the intellect and the immortality of the soul for the position which they assume to be Thomistic, they are not precise as to just when Nile made the shift.6 They have not observed that in his first two printed works, namely, the commentary on Averroes' Destructio Destructionum (1497) and the early commentary on the De Anima (1503), Nifo explicitly accepts Averroes as the... (shrink)

Издание содержит: нравственность между эзотерикой и правом, геополитика нравственности, либерализованная Россия и либеральная эзотерика и др.

This article looks at Lev P. Karsavin’s experience with the heritage of early Christian Gnosticism, from his attempts at stylization based on his study of genuine Gnostic texts and his systematic presentation of Gnostic systems in art almanacs published in the Soviet Union, to his perception of Gnosticism as a kind of “other principle” in his original religious–philosophical texts. We show that, following Silver-Age traditions, Karsavin uses myth as a form of philosophical thinking. He teeters on the edge of Gnosticism, (...) applying certain Gnostic concepts, but he generally turns to Gnostic thought only to distinguish it from his own, which he presents as authentic to the Christian tradition. He criticizes both ontological and anthropological postulates of Gnosticism: the hierarchization of intradivine life, the introduction of the cosmic feminine into the bosom of the Divine, the interpretation of the Fall as the kenosis of God in time, and the explanation of the perfect God from the imperfect world, as well as the type of religious personhood that leads to a rupture in theory and personal faith. We examine Karsavin’s reception of Gnosticism against the background of interest in Gnosticism in post-revolutionary Russia, as expressed by Kropotkinite anarchists, A. Karelin, V. Murav’ev, Yu. Danzas, and M. Kuzmin. (shrink)

Purpose. The article suggested for consideration is aimed at clarifying the shift in human perception from the spatial turn announced by Michel Foucault, to a performative turn. The performative turn has an anthropological footing. It is based on the all-round investigation of the body’s principal role for cultural existence, as a result of a reverse reaction to artificial conceptual gap between space and body, which basically means ignoring the embodiment theme. An example of such theoretical deformation was Edmund Husserl’s “anthropology (...) phobia” revealed and thoroughly analysed by Hans Blumenberg in his critical works. Originality of the approach applied in this research, first and foremost, demonstrates not an abstract phenomenological conception as a theoretical construct, but a phenomenological activity itself, as well as practical work expressing antepredicative experience and solving the problems arising in this complicated process. Applying the Blumenberg’s analysis also allows to peep in the sideline notes of Edmund Husserl himself, which, for their part, acquire special meaning in relation to such a practical turn. Conclusions show the following state of affairs demonstrated by the anthropological and performative shift towards the body theme: 1) absolutisation of space without mentioning its relation to body experience is unreasonable and groundless, like in Husserl’s “anthropology phobia ”; 2) since the ground itself is a metaphorical anthropology basis, anthropology can reveal the structural conditions of perception due to thematic fronting of embodiment; 3) this gives anthropology some compensational features, to avoid false culture and nature dualism; 4) so, the space and body relationship is expressed by the Vehikel-phenomenon of the body itself, by placing, arranging and depicting, and thus replacing something missing and unavailable for direct contemplation, by revealing the spatial infrastructure for object perception, creating the presence conditions and metaphorically marking the contemplation boundary; 5) the depicting arrangement is at the same time a bodily performance, a play, staging and performing, which gives an aesthetic, poetic and emphatic impact on the use of philosophy language, in our case, on the way a phenomenology philosopher works with the language. (shrink)

Le Colloque international, qui s'est tenu dans le cadre du laboratoire de recherche (CRHI) du Département de Philosophie de l'Université de Nice Sophia Antipolis, en avril 2013, s'est proposé d'étudier le rapport entre infini et altérité dans l'œuvre de Nicolas de Cues (1401-1464). Les spécialistes réunis ont circonscrit la thèse, qui traverse tout l'œuvre du Cusain, selon laquelle rien ne peut être en dehors de l'infini. Les contributions rassemblées dans ce volume en révèlent la pertinence et montrent l'actualité d'une (...) pensée qui soulève l'intérêt croissant des chercheurs"--Page v. (shrink)