t. 1. Putʹ dukhovnogo obnovlenii︠a︡ ; Osnovy khristianskoĭ kulʹtury ; Krizis bezbozhii︠a︡ -- t. 2, kn. 1-2. Nashi zadachi -- t. 3. Shleĭermakher i ego "Rechi o religii" : religioznyĭ smysl filosofii : tri rechi, 1914-1923 ; I︠A︡ bgli︠a︡dyvai︠u︡sʹ v zhiznʹ : kniga razdumiĭ ; Poi︠u︡shchee serdt︠s︡e : kniga tikhakh sozert︠s︡aniĭ ; Putʹ k ochevidnosti -- t. 4. Poni︠a︡tii︠a︡ prava i sily ; Obshchee uchenie o prave i gosudarstve ; O suchnosti pravosoznanii︠a︡ ; O monarkhii i respublike -- t. 5. (...) Osnovnoe Nravstvennoe protivorechie voĭny ; O sopotivlenii zlu siloi︠u︡ ; Statʹi, Pisʹma -- t. 6, kn. 1. O li︠u︡beznosti sot︠s︡ialʹno-psikhologicheskiĭ opyt ; Osnovy khudozhestva, o sovershennom v iskusstve ; O tʹme i prosvetlenii : kniga khudozhestvennoĭ kritiki, Bunin, Remnozov, Shmelev -- t. 6, kn. 2. O Rossii ; Russkie pisateli, literatura, teatr, muzyka ; Khudozhnik i khudozhestvennostʹ -- t. 6, kn. 3. O Rossii i russkoĭ dushe ; Genii Rossii -- t. 7. O bolʹshevizme i kommunizme ; Muchenichestvo t︠s︡erkovʹ v sovetskom gosudarstve ; Sovetskiĭ soi︠u︡z ne Rossii︠a︡ ; O nat︠s︡ionalʹnom prievanii Rossii ; Tvorcheskai︠a︡ idei︠a︡ nashego budushchego -- t. 8. Bolʹshevist︠s︡kai︠a︡ politika mirovogo gospodstva ; Vzgli︠a︡d vi︠a︡alʹ ; Kniga razmyshleniĭ i upovaniĭ -- t. 9-10. Dnevnik ; Pisʹma ; Dokumenty (1903-1938) -- [t. 10.] Pisʹma ; Memuary (1939-1954) -- [t. 11. kn. 1] Perepiska dvukh Ivanov (1927-1934) -- [t. 11. kn. 2.] Perepiska dvukh Ivanov (1935-1946) -- [t. 11. kn. 3.] Perepiska dvukh Ivanov (1947-1950) godov -- [t. 12.] Stat·i, lekt︠s︡ii, vystuplenii︠a︡, ret︠s︡enzii (1906-1954) -- [t. 13.] Kto my?; O revoli︠u︡t︠s︡ii ; O religioznom krizise nashikh dneĭ -- [t. 14. kn. 1.] Filosofii︠a︡ Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka : uchenie o Boge -- [t. 14. kn. 2.] Filosofi Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka : uchenie o cheloveke -- [t. 15. kn. 1.] Aksiomy religioznogo opyta : issleovanie -- [t. 15. kn. 2.] Aksiomy religioznogo opyta issledovanie -- [t. 16. kn. 1.] Mir pered propastʹi︠u︡ -- [t. 16. kn. 2.] Mir pered propastʹi︠u︡ ; Analiticherskie zapiski i publit︠s︡istika -- [t. 17.] Gitler i Stalin. Publit︠s︡istika 1939-1945 godov -- [t. 18.] Spravedlivostʹ ili ravenstvo? ; Publit︠s︡istika 1918-1947 godov -- [t. 19.] Russkiĭ kolokol : zhurnal volevoĭ idei [No special title]. (shrink)

Ocherk 1. Voprosy ontologii -- Ocherk 2. Voprosy ėtiki i ėstetiki -- Ocherk 3. Voprosy gnoseologii i aksiologii.

Research on brain or cognitive/affective processes, culture, social interaction, and structural analysis are overlapping but often independent ways humans have attempted to understand the origins of their evolution, historical, and contemporary development. Each level seeks to employ its own theoretical concepts and methods for depicting human nature and categorizing objects and events in the world, and often relies on different sources of evidence to support theoretical claims. Each level makes reference to different temporal bandwidths (milliseconds, seconds, minutes, hours, days, months, (...) years, decades, and centuries) and focuses on different spatio-temporal activities and controlled and non-controlled stimulus conditions. Biological mechanisms and environmental pressures for survival simultaneously created a gradual intersection and enhancement of cognitive/affective skills, cultural practices, and changes in collaborative social interaction and communicative skills. The evolution of a given level of analysis is assumed to have been incremental and overlapping. These innovative and independent ways humans have learned to characterize their brain or cognitive/affective and social/economic/political life often depend on unexamined, representational re-descriptions or cognitive/affective and socio-cultural devices and forms of communication that facilitate the depiction of practices and beliefs we attribute to respondents or subjects and research colleagues. (shrink)

The article is devoted to the memory of Vyacheslav Semenovich Stepin and Nikita Nikolaevich Moiseev, whose multifaceted work was integrally focused on philosophical, interdisciplinary and transdisciplinary research of the key ideas and principles of universal human-dimensional evolutionism. Other remarkable Russian scientists V.I. Vernadsky, S.P. Kurdyumov, S.P. Kapitsa, D.S. Chernavsky worked in the same tradition of universal evolutionism. While V.I. Vernadsky and N.N. Moiseev had been the originators of that scientific approach, V.S. Stepin provided philosophical foundations for the ideas of those (...) remarkable scientists and thinkers. The scientific legacy of V.S. Stepin and N.N. Moiseev maintained the formation of a new quality of research into the philosophy of science and technology as well as into the philosophy of culture. This new quality is multidimensional and it is difficult to define unambiguously, but we presume the formation of those areas of philosophical knowledge as constructively oriented languages of interdisciplinary and transdisciplinary co-participation of philosophy in the convergent-evolutionary development of scientific knowledge in general. In this regard, attention is paid to V.S. Stepin’s affirmations about non-classical nature of modern social and humanitarian knowledge. Quantum mechanics teaches us that the reality revealed through it is a hybrid construct, or symbiosis, of both mean and object of cognition. Therefore, the very act of cognitive observation constructs quantum reality. Thus, it is very close to the process of cognition in modern sociology and psychology. V.S. Stepin insisted that these principles are applicable to all complex selfdeveloping systems, and such are all “human-dimensional” objects of modern humanities. In all the phases of homeostasis changes, or crises, there is necessarily a share of chaos, instability, uncertainty in the selection process of future development scenarios, which is ineliminably affected by our observation. Therefore, a cognitive observer in the humanities should be considered as a concept of post-non-classical rationality, that is as an observer of complexity. (shrink)

Because the techno-economic paradigm of contemporary conceptualizations of innovation is often taken for granted in the literature, this chapter opens up this self-evident notion. First, the chapter consults the work of Joseph Schumpeter, who can be seen as the founding father of the current conceptualization of innovation as technological and commercial. Second, we open up the concept by reflecting on two aspects of Schumpeter’s conceptualization of innovation, namely its destructive and its constructive aspect, based on findings in the history of (...) innovation. Finally, we synthesize our findings and propose an ontic-ontological conceptualization of innovation as ontogenetic process and outcome with six dimensions—newness, political dimension, economic dimension, temporal dimension, human dimension and risk—that moves beyond its technological and commercial orientation. (shrink)

Formulation of a general model of evolution is presented which is based upon the recognition of the ?biosocial? entity, that is the biosphere and human society, as a component?system. It can be demonstrated that the interactions of the components (moleculas, cells, organisms, ecosystems in the biological realms and people, artifacts and ideas in the societies) have replicative organization. We suggest an explanation for the spontaneous emergence of replicative function and organization, a process called autogenesis. During autogenesis, hierarchical levels of replicative (...) organization emerge and compartmentalization and convergence of replicative information occurs. Questions of the origin and evolution of life are discussed. The replicative paradigm can also be applied to the processes of cultural evolution, in which complex replicative networks of people, ideas, and man?made artifacts show all stages and phenomena of autogenesis. Finally, the present state of evolution of the whole global biosocial system is discussed. (shrink)

Is it possible to invoke the use of moral responsibility as part of the selection criteria in the allocation of livers for transplant? Criticism has been applied to the difficulties inherent in including such a criterion and also the effect that employing such a judgement might have upon the relationship between the physician and patient. However, these criticisms rely on speculation and conjecture and do not relate to all the arguments put forward in favour of applying moral responsibility. None of (...) the present arguments against using moral responsibility in the allocation of livers for transplant are good enough to warrant its dismissal. (shrink)

V. C. Chappell; IV*—Stuff and Things, Proceedings of the Aristotelian Society, Volume 71, Issue 1, 1 June 1971, Pages 61–76, https://doi.org/10.1093/aristotelia.

Despite the so-called ‘paradigm wars’ in many social sciences disciplines in recent decades, debate as to the appropriate philosophical basis for research in business ethics has been comparatively non-existent. Any consideration of paradigm issues in the theoretical business ethics literature is rare and only very occasional references to relevant issues have been made in the empirical journal literature. This is very much the case in the growing fields of cross-cultural business ethics and undergraduate student attitudes, and examples from these fields (...) are used in this article. No typology of the major paradigms available for, or relied upon in, business ethics has been undertaken in the wider journal literature, and this article addresses that gap. It contributes a synthesis of three models of paradigms and a tabulated comparison of ontological, epistemological and methodological assumptions in the context of empirical business ethics research. The author also suggests the likely (and usually unidentified) positivist paradigm assumptions underlying the vast majority of empirical business ethics research published in academic journals and also argues for an increased reliance on less positivist assumptions moving forward. (shrink)

In this article, cognitivism is understood as the view that the engine of human (individual and collective) action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the (...) critique of cognitivism, arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

One of the main problems in effective model theory is to find an appropriate information complexity measure of the algebraic structures in the sense of computability. Unlike the commonly used degrees of structures, the structure degree measure is total. We introduce and study the jump operation for structure degrees. We prove that it has all natural jump properties (including jump inversion theorem, theorem of Ash), which show that our definition is relevant. We study the relation between the structure degree jump (...) (in the sense of Soskov) and the jump degrees of a structure (in the sense of Jockusch) and give necessary and sufficient conditions for their existence in the terms of structure degrees. We show some properties, distinguishing the structure degrees from the enumeration degrees. (shrink)

In the article, the problem of socio-philosophical bases in the studies of the law and dynamic legal processes is discussed and described. The importance of socio-philosophical level of methodology for law understanding is stated. The idea of updating the required social and philosophical foundations of legal research is held. This thesis against the background of the famous comparison of innovations in the understanding of the essence of social development with the previously prevailing in the domestic science historical materialistic approach is (...) justified. Taking into account some of the dignity of historical materialism, the inability to use it to reveal the deeper side of the social reality of law is asserted. According to the authors, the heuristic potential for an integrated and comprehensive study of the social patterns of legal phenomena is found in the socio-philosophical approach, where the focus is on the phenomenon of ‘interaction‘ as the basis of the maximum social foundation of rights. As a possible source of scientific understanding of the issues under consideration, the national and foreign sociological theories of classical scholars are specified. The formation of the right, law-making, the implementation of the right, legal corresponding connections, and other dynamic processes of law is the result of the set of interactions between social actors, integrated into the legal sphere, and in these interactive links, social laws of the existence of the right should be researched. (shrink)

Orthodox ethic is inconsistent with liberal values and the spirit of capitalism. This incompatibility sets limits on the rates of economic growth in Orthodox countries and determines their backlog from the most developed Protestant and Catholic countries at the present stage. In this paper is examined the hypothesis of the decisive role of geography and some random events in the adoption of Orthodox Russia and the formation of specific characteristics of Russian mentality, in particular, the messianic spirit. The adoption of (...) Orthodoxy by Rus is viewed in accordance with concept of Akhiezer and his co-authors as a partial borrowing of foreign culture for further development of its own culture. From this point of view such borrowing was not sufficient. Unlike Germanic tribes Rus did not succeed in adoption enough to start a new period of cultural self-development. The Baptizing was a large-scale intentional action for modernization of Rus life-style through intensifying with a help of cultural borrowing. But this potential was not enough for genesis of innovations that required for further intensive development. Thus the Baptizing can be viewed as a step on the way of extensive development. In the future Russia would use same practice of adopting ‘modern, more advanced cultural resources and reproducing on their basis the same extensive paradigm‘ (Akhiezer A., Kliamkin I, Yakovenko I. History of Russia. The End or New Beginning? M., 2005). The Baptizing can be considered not only as some kind of start for Russian history but also as a choice of development pattern. This pattern would persist even in 20th century in the period when Christianity and Orthodox church would be discarded. (shrink)

We introduce proof nets and sequent calculus for the multiplicative fragment of non-commutative logic, which is an extension of both linear logic and cyclic linear logic. The two main technical novelties are a third switching position for the non-commutative disjunction, and the structure of order variety.

In this article, cognitivism is understood as the view that the engine of human action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the critique of cognitivism, (...) arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

Although research into the biosemiotic mechanisms underlying the purposeful behavior of brainless living systems is extensive, researchers have not adequately described biosemiosis among neurons. As the conscious use of signs is well-covered by the various fields of semiotics, we focus on subconscious sign action. Subconscious semiotic habits, both functional and dysfunctional, may be created and reinforced in the brain not necessarily in a logical manner and not necessarily through repeated reinforcement. We review literature that suggests hypnosis may be effective in (...) changing subconscious dysfunctional habits, and we offer a biosemiotic framework for understanding these results. If it has been difficult to evaluate any psychological approach, including hypnosis, this may be because contemporary neuroscience lacks a theory of the sign. We argue that understanding the fluid nature of representation in biological organisms is prerequisite to understanding the nature of the subconscious and may lead to more effective of treatments for dysfunctional habits developed through personal experience or culture. (shrink)