This paper is an attempt to actualize central ontological fundamental principles of Buddhism, in particular, the concept of universal inter-relationship. It is this idea of the all-round universal inter-dependence of everything living that may be re-comprehended in the context of aggravating global contradictions of the modern world. The archaic and at the same time fundamental Buddhist idea of universal inter-relationship can be re-comprehended with regard to establishing a global axiological program of co-existence of various socio-cultural and natural worlds and be (...) a basis for working out a global ethics, new behavior rules for man amid the aggravating ecological situation. The axiology of universal inter-relationship generates global synergetic consciousness and a program for man’scooperation with the world. (shrink)

Издание содержит: научное изучение времени и информации; философское изучение времени и информации; практическое применение знаний о времени и информации и др.

Summary Apotemnophilia, or body integrity image disorder (BIID), is characterised by a feeling of mismatch between the internal feeling of how one’s body should be and the physical reality of how it actually is. Patients with this condition have an often overwhelming desire for an amputation- of a specific limb at a specific level. Such patients are not psychotic or delusional, however, they do express an inexplicable emotional abhorrence to the limb they wish removed. It is also known that such (...) patients show a left-sided preponderance for their desired amputation. Often they take drastic action to be rid of the offending limb. Given the left-sided bias, emotional rejection and specificity of desired amputation, we suggest that there are clear similarities to be drawn between BIID and somatoparaphrenia. In this rare condition, which follows a right parietal stroke, the patient rejects (usually) his left arm as ‘‘alien’’. We go on to hypothesis that a dysfunction of the right parietal lobe is also the cause of BIID. We suggest that this leads to an uncoupling of the construct of one’s body image in the right parietal lobe from how one’s body physically is. This hypothesis would be amenable to testing by response to cold-water vestibular caloric stimulation, which is known to temporarily treat somatoparaphrenia. It could also be investigated using functional brain imaging and skin conductance response. If correct our hypothesis not only suggests why BIID arises, but also, in caloric stimulation a therapeutic avenue for this chronic and essentially untreatable condition. (shrink)

Here we outline a simple method of using two mirrors which allows one to stand outside oneself. This method demonstrates that registration of vision with touch and proprioception is crucial for the perception of the corporeal self. Our method may also allow the disassociation of taste from touch, proprioception, and movement.

A t first glance you might not noorder, which afflicts about 0.5 percent of tice anything odd on meeting a American children. Neither researcher young boy with autism. But if had any knowledge of the other’s work, you try to talk to him, it will and yet by an uncanny coincidence each quickly become obvious that gave the syndrome the same name: autism, something is seriously wrong. He may not which derives from the Greek word autos, make eye contact with (...) you; instead he may meaning “self.” The name is apt, because avoid your gaze and fidget, rock his body the most conspicuous feature of the disorto and fro, or bang his head against the der is a withdrawal from social interacwall. More disconcerting, he may not be tion. More recently, doctors have adopted able to conduct anything remotely resemthe term “autism spectrum disorder” to bling a normal conversation. Even though make it clear that the illness has many rehe can experience emotions such as fear, lated variants that range widely in severity rage and pleasure, he may lack genuine but share some characteristic symptoms. empathy for other people and be oblivious Ever since autism was identified, reto subtle social cues that most children searchers have struggled to determine would pick up effortlessly. what causes it. Scientists know that sus- In the 1940s two physicians—Americeptibility to autism is inherited, although.. (shrink)

Hegel's teachings on the state, law, and society constitute a philosophy of law and were developed by him as the philosophy of the objective spirit. In addition to providing a basis for historically concrete views on political matters, the Hegelian philosophy of law, as an application of dialectics to a specific realm of subject matter in societal, governmental, and political-legal phenomena, contains the logic of that realm of subject matter. The independent meaning of this domain of research transforms logic and (...) gives it politically significant features despite the conscious Hegelian attitude of "logicizing" politics. This is clearly manifested in the political and legal results of Hegel's employment of a conceptual apparatus and theoretical constructs in the dialectical investigation of the objective spirit. Therefore, it is valid to single out two aspects of the political content of Hegel's philosophy of law: the historically concrete political views developed by Hegel in his Philosophy of Right; and the totality of politically meaningful propositions deriving from his application of dialectics to the sphere of politics — which we here call Hegel's dialectics of politics. (shrink)

Subjects perceived touch sensations as arising from a table (or a rubber hand) when both the table (or the rubber hand) and their own real hand were repeatedly tapped and stroked in synchrony with the real hand hidden from view. If the table or rubber hand was then ‘injured’, subjects displayed a strong skin conductance response (SCR) even though nothing was done to the real hand. Sensations could even be projected to anatomically impossible locations. The illusion was much less vivid, (...) as indicated by subjective reports and SCR, if the real hand was simultaneously visible during stroking, or if the real hand was hidden but touched asynchronously. The fact that the illusion could be significantly diminished when the real hand was simultaneously visible suggests that the illusion and associated SCRs were due to perceptual assimilation of the table (or rubber hand) into one’s body image rather than associative conditioning. These experiments demonstrate the malleability of body image and the brain’s remarkable capacity for detecting statistical correlations in the sensory input. (shrink)

Издание адресовано научным работникам, преподавателям, студентам и аспирантам, а также практикам, интересующимся вопросами философии.

An interview with Anthony Freeman, in which one of the original authors of ‘The Science of Art’ [JCS, 6, No. 6/7, 1999] responds to to ongoing commentary.

Neurological syndromes in which consciousness seems to malfunction, such as temporal lobe epilepsy, visual scotomas, Charles Bonnet syndrome, and synesthesia offer valuable clues about the normal functions of consciousness and ‘qualia’. An investigation into these syndromes reveals, we argue, that qualia are different from other brain states in that they possess three functional characteristics, which we state in the form of ‘three laws of qualia ’ based on a loose analogy with Newton’s three laws of classical mechanics. First, they are (...) irrevocable: I cannot simply decide to start seeing the sunset as green, or feel pain as if it were an itch; second, qualia do not always produce the same behaviour: given a set of qualia, we can choose from a potentially infinite set of possible behaviours to execute; and third, qualia endure in short-term memory, as opposed to non-conscious brain states involved in the on-line guidance of behaviour in real time. We suggest that qualia have evolved these and other attributes (e.g. they are ‘filled in’) because of their role in facilitating non-automatic, decision-based action. We also suggest that the apparent epistemic barrier to knowing what qualia another person is experiencing can be overcome simply by using a ‘bridge ’ of neurons; and we offer a hypothesis about the relation between qualia and one’s sense of self. (shrink)

This paper aims to make an anti-canonical reading of the avivakṣitavācya-variety of dhvani conceptualized by the ninth century Sanskrit literary critic Ānandavardhana in his seminal work Dhvanyāloka. In this paper, I argue that avivakṣitavācya-dhvani opens up a signifier to new significations that are not conventionally associated with it through a process of deterritorialization. In any language, convention functions as a structuring mechanism upon a signifier by clearly demarcating a rigid semantic ambit for it. By the term ‘conventional semantic ambit’, I (...) mean the boundary of signification set by convention for each signifier. The primary problem associated with the imposition of a definite territory upon a signifier is that it prevents an individual signifier from representing any new significations that are not conventionally attached to it. For example, in the conventional semantic ambit, the word ‘cat’ cannot represent the idea of a ‘dog’. In the act of mapping a fixed territory for each signifier, convention also structures the individual-user of the language by forcing him or her to confine to a specific plan of dealing with signifiers. Thus, the individual user of language within a conventional semantic ambit is rendered absolutely passive, as s/he has nothing new to contribute or create, other than reproducing an always-already existing plan of functioning. It is precisely this structuring tendency of convention that gets challenged in Ānanda’s avivakṣitavācya-dhvani. Such a mechanism is definitely a liberating experience for both the signifier and the individual-users of the language who are forced to accept the signifiers in a specific fashion. Along with the exposition of avivakṣitavācya-dhvani’s resistance to a signifier’s conventional semantic ambit, this paper also aims to conceptualize the figure of the reader that avivakṣitavācya-dhvani anticipates for itself. (shrink)

Simulation and Similarity is a novel and comprehensive account of, in first place, models and modeling. The author’s writing is exceptionally clear and intelligible. Simulation is referred to in the book only once, where it is defined as a kind of numerical analysis involving “computing the behavior of the model using a particular set of initial conditions” (82). Modeling, which is defined as “the indirect study of real-world systems via the construction and analysis of models” (4), appears to be the (...) primary focus of this book. This emphasis seems legitimate because the modeling practice precedes any simulation and is the key to its understanding as well.Chapter 2 “Three kinds of models” presents an account of the following kinds of models: concrete models (San Francisco Bay model being an example), mathematical models (Lottka–Volterra model of predation as an example), and computational models (illustrated by Schelling’s segregation model). First model example is a hydraulic one; the .. (shrink)

Purpose. The article aimed at comprehending the phenomenon of education in its anthropological content, by comparing two versions for the analytics of the crisis state in education, given by Hannah Arendt and Evald Ilyenkov. Theoretical basis. For implementing this task, the method of in-depth reflexive reading of texts is used, when traditional academic concepts are considered in a new context determined by the analytics of real social problems. In this case, we are talking about the development of thinking not only (...) as a cognitive ability but as an ethical and ontological feature of a human being. In that event, thinking arises through its invisible belonging of one person to many others that both Arendt and Ilyenkov ascertain. Originality. Originality of the article is to identify the anthropological dimension of education and to establish the negative influence of such ways in organizing the educational process while it is under the dictation of current circumstances. The justification for this thesis is presented by identifying the consonance of the educational concepts from Hannah Arendt and Evald Ilyenkov. Conclusions. The opposition between action and thinking, revealed by Hannah Arendt, cannot be understood as a divorcement of thinking from reality, since another man appears to be the original reality for a person, namely, in thinking a person enters the space of a meeting with another man, put himself into another person’s mind and with this firstly attains his place in the world, becoming himself, acquiring the image of a man. So perceived education does not become manipulative training, but it is a real birth of a subject as creating himself. Undermining of the authority in the modern world is accompanied by the searching new forms in structuring the common space of human endeavor, which is possible when the educational status is determined by its attitude to the world rather than by the social environment. The authority of a teacher is effective when he relies on his responsibility for the world into which he introduces the child and which opens to him. Responsibility for peace and the resulting authority is associated with love for the world. Only with sufficient love for the world, a person is capable of taking responsibility for it. (shrink)