As it happened, I became acquainted with E.V. Il'enkov quite late, in the mid- or even the late 1960s. It was only a bit more than ten years before his death that I began to feel at home in his house, was able to visit without calling ahead, and was able to call him by his first name and the familiar "you"—that is, like many, many of not only his true friends but also like-minded thinkers, who became his close acquaintances, (...) most of whom justly considered themselves his pupils … The door would open wide, and Olia, Professor K.I. Salimova, Eval'd's wife and most devoted friend, not at all surprised by the unexpected guest and seemingly even quite happy at his arrival , would try first to draw him into the kitchen and feed him … which she more often than not succeeded in doing. I am not talking about myself: there were always many guests, and this is precisely how they arrived at the Il'enkovs' apartment. Recently, a critic in Literaturnaia gazeta recalled those whom he met in Eval'd's apartment in the 1960s: "This was a tight circle of like-minded thinkers," wrote the critic. "But some of them are no longer with us, while most are far away, beyond our borders." Obviously, he had not been in the house often or had forgotten things over the distance of years. There was no "circle," nor could there have been one—not with this host, not with his lifestyle and way of relating to people. I met a good hundred fine and various people in Eval'd's home: I.N. Korzhavin, V. Davydov, A. Meshcheriakov, S. Vinogradova, N. Dubinin, V. Zinchenko, A. Zinov'ev, Iu. Kamiakin, and … indeed, five pages would not be enough to list the quite famous and the not-quite-so-famous, simply ordinary people with no claim to fame. Nazym Khikmet, A.N. Leont'ev, and B.M. Kedrov were friends of the house … Ever new faces, figures, and words come to mind. I cannot forgive myself: once Eval'd Vasil'evich wanted to take me along to Iurii Liubimov's to read his play Neither God nor Tsar nor Hero … [Ni bog, ni tsar' i ni geroi], but I had some other business, something so important that I do not even remember now what it was, and it is probably not worth remembering. But most likely I was too timid to appear uninvited at the house of a person burning with creativity. The same thing happened with Galich … Eval'd liked especially his song about Zoshchenko. He did not sing it; he narrated it, but in such a way that tears always came to one's eyes. (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education the results of restructuring and democratization (...) of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education the results of restructuring and democratization (...) of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

For millennia, diagnosticians distinguished natural sadness that arose from social circumstances from depressive disorders that were disproportionate to their contexts. In 1980, the DSM-III transformed this tradition through equating depressive disorders with symptoms without regard to context. Nevertheless, it excluded grieving people without especially severe or enduring symptoms from diagnosis. Subsequently, considerable empirical research indicated that bereavement was not unique but a model for all stressor-maintained conditions. Yet, despite the evidence showing that the causes, prognoses, and optimal treatments for context-specific (...) depressions differ from those that aren’t, the DSM-5 removed the bereavement exclusion from the diagnostic criteria for major depression. This article considers the reasons behind this elimination and its implications for the research, labeling, and treatment of depression. (shrink)

"This book is an augmented and updated translation by the author of Theorie des Subjekts: Subjectiviteat und Identiteat zwischen Moderne und Postmoderne, Teubingen, Francke-UTB, 2010 (3rd ed.)"--Title page verso.

The increasing demographic changes of populations in many countries require an approach for managing the complexity of sociocultural differences. Such an approach could help healthcare organizations to address healthcare disparities and inequities, and promote cultural safety for healthcare providers and patients alike. Almutairi's critical cultural competence (CCC) is a comprehensive approach that holds great promise for managing difficulties arising from sociocultural and linguistic issues during cross‐cultural interactions.CCChas addressed the limitations of many other cultural competence approaches that have been discussed in (...) the literature. Therefore, the purpose of this study is to define the construct ofCCCand the theoretical components of theCCC. (shrink)

In the latest reform of the National Health Service great emphasis has been placed on the achievement and maintenance of quality. Mechanisms for ensuring this are being set up under the general title of “clinical governance”. What is the meaning of this term? The metaphor behind the phrase is of navigation through stormy seas, but who guides the helmsman? Clinical ethics committees could have a part to play in these changes, provided their role is properly understood. Clinical governance is concerned (...) with management according to an agreed set of aims. The task of ethics committees is Socratic rather than managerial. They should ask fundamental questions about the ethical norms of the services provided and give critical appraisal of the moral character of institutional policies. If these tasks are carried out then governance may become a watchword rather than just another buzzword. (shrink)

Zusammenfassung Der Beitrag widmet sich der Entstehung des Faches Religionsgeschichte in Frankreich. Die Vorgeschichte zu diesem Prozess beginnt mit Benjamin Constants Religionsphilosophie der 1810–1820er Jahre, in der die lokalen und diachronen Veränderungen des allgemein menschlichen religiösen Gefühls als ein Schlüssel zur Religionsgeschichte verstanden wurden. Nach einer langen Pause wird das Thema des religiösen Gefühls in Albert Révilles liberaltheologischem Projekt wieder aktuell. Ausgehend von Schleiermachers Voraussetzungen hoffte Réville dadurch die Apologetik zu modernisieren wie auch den Weg zum theologischen Inklusivismus zu bahnen. (...) Sein Sohn Jean, ebenfalls Theologe, neutestamentlicher Forscher und Sentimentalist, arbeitete mit dem Vater zusammen an der Institutionalisierung des Faches Religionsgeschichte in Frankreich. Albert Réville leitete von 1886 bis zu seinem Tod 1906 die fünfte (religionswissenschaftliche) Sektion der École Pratique des Hautes Études, gleichzeitig war Jean Réville seit 1884 Herausgeber der Fachzeitschrift Revue de l’histoire des religions. Révilles theoretischer Standpunkt wurde von É. Durkheim und seinen Gleichgesinnten H. Hubert und M. Mauss, die die weitere weltanschauliche Säkularisierung förderten, nach 1898 stark kritisiert. Diese Serie von Erwiderungen zeigt die Kluft zwischen der Methodologie der (dem Ursprung nach) evangelischen Religionsgeschichte und der durkheimischen Religionssoziologie. (shrink)

Purpose. The article is aimed to substantiate the view on the phenomenon of laughter as a subject of semiotic analysis, which leads to the following tasks: to reveal the possibilities of semiotics application in the study of laughter nature; to analyze the phenomenon of laughter as a cultural and natural phenomenon, as a sign and as an attribute; to consider the place of laughter in culture, which is understood as a sign system. Theoretical basis. The semiotic approach proceeds from the (...) fact that human lives in the world of signs, all the surrounding reality can be interpreted as a sign system. The basic concept of semiotics is the concept of a sign. The theoretical basis of the article is understanding the culture as a sign-symbolic system. Laughter is considered as a phenomenon ontologically rooted in human culture. At the same time, laughter is on the edge of culture. The research is based on the work of semiotic authors, cultural researchers, and the researchers of laughter. Originality. The originality lies in the application of the semiotic method to the research of laughter phenomenon, consideration of the dialectics of natural and cultural, signedness and non-signedness, manifested in the phenomenon of laughter. Conclusions. Laughter is considered as a psychophysiological phenomenon and as a cultural phenomenon. Laughter acts as an emotional manifestation, a physiological reaction, but socially and culturally mediated. In any case, laughter indicates an emotional or cognitive state of a human. Laughter acts as a process and result of the interpretation of a sign, a reaction to a sign. Laughter is a form and a means of communication. Being a natural phenomenon, in the process of social evolution, laughter acquires signedness, is integrated by culture as a sign system, and, at the same time, maintains a connection with nature. Thus, laughter occupies an ambivalent position between nature and culture. In the phenomenon of laughter, the dual state of human is revealed. In laughter, boundaries are blurred, the unity and opposition of natural and cultural, biological and social, soul and body, thought and feeling, sign and attribute are manifested. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Matter and Mathematics: An Essentialist Account of the Laws of Nature by Andrew YOUNANDominic V. CassellaYOUNAN, Andrew. Matter and Mathematics: An Essentialist Account of the Laws of Nature. Washington, D.C.: The Catholic University of America Press, 2023. xii + 228 pp. Cloth, $75.00Andrew Younan’s work situates itself between two opposing philosophical accounts of the laws of nature. In one corner, there are the Humeans (or Nominalists); in the (...) other, the Anti-Humeans (or Platonists). The goal of the book is to find an explanation for the orderliness of the natural world that avoids falling into the difficulties of the two opposing philosophies. For example, the Humeans treat “events” as fundamental, and the laws of nature follow from these “events.” For the Humeans, reality is essentially random, with any order being something of our own contrivance. Whereas for the Anti-Humeans, the laws of nature are fundamental and are treated as causing events, turning the effect of necessity into the cause of material [End Page 166] characteristics. Looking to Aristotle and Thomas Aquinas, Younan proposes the recovery of a third option, the Essentialist position. This Essentialist position understands substances, that is, individual beings, as fundamental and all else (for example, events and laws of nature) follow from these individual beings. The thesis of the book, generally understood, is that Essentialism evades the critiques that the Humeans and Anti-Humeans put against one another while retaining what is right in each approach.The book is divided into two parts. The book’s first part deals with general objections and replies and is divided into three chapters. Chapters 1 and 2 address the two opposing accounts of nature mentioned, while chapter 3 argues for the benefits of recovering an Essentialist position. Chapter 1 examines the objection that Aristotelian natural philosophy is incompatible with modern science, an objection raised by Descartes. Chapter 2 addresses the objections of the Humeans, namely, that natural philosophy and, with it, causality and induction have been debunked. Chapter 3 looks at the fathers of quantum theory, specifically Heisenberg, and argues that a return to Aristotle’s understanding of nature would benefit the modern scientific project. The book’s second part is an argument for the Essentialist position and is divided into three chapters. Chapters 4 and 5 are the foundation for chapter 6. Chapter 4 is an abstractive account of mathematics, differing from Descartes and his conceptions, which draws on the texts of Aristotle and Aquinas’s Division and Methods. Chapter 5 situates necessity and its role in Aristotelian natural philosophy. Chapter 6 is the author’s attempt at defining what it is to be a law of nature.Younan argues that adopting an essentialist understanding of nature in a system where all knowledge begins in the senses has three significant “payoffs.” The first is that it avoids governance language, that is, it avoids making laws themselves causes of necessity; the second is that it avoids the assertion of a priori knowledge; the third is that it understands individual things as the fundamental primitives in nature, restoring the substance to its proper place as the thing that “stands under” accidental being.The book is concluded with an appendix that explores and rearticulates Thomas Aquinas’s fifth way under the consideration of everything the author had argued for in the book’s main text. Taking as established by the rest of the book that necessity and teleology go hand in hand, Younan argues for a creator God who establishes a universe freely but within certain parameters that follow upon being itself. Younan concludes, with Thomas Aquinas, that laws of nature are “ordinances of reason” that must come from a rational mind. To be as consistent as they are, the laws of nature must be promulgated by God, and they are discoverable within the nature of matter itself.Younan’s book often engages its interlocutors on the big-picture scale, frequently giving generalizations and not going into details to avoid getting bogged down in the weeds. The author is very aware of what he is doing. [End Page 167] It is appropriate since engaging the multiheaded hydra of the schools of thought that Younan... (shrink)

The study of the autonomic nervous system (ANS) function has shown to provide useful indicators for risk stratification and early detection on a variety of cardiovascular pathologies. However, data gathered during different tests of the ANS are difficult to analyse, mainly due to the complex mechanisms involved in the autonomic regulation of the cardiovascular system (CVS). Although model-based analysis of ANS data has been already proposed as a way to cope with this complexity, only a few models coupling the main (...) elements involved have been presented in the literature. In this paper, a new model of the CVS, representing the ventricles, the circulatory system and the regulation of the CVS activity by the ANS, is presented. The models of the vascular system and the ventricular activity have been developed using the Bond Graph formalism, as it proposes a unified representation for all energetic domains, facilitating the integration of mechanic and hydraulic phenomena. In order to take into account the electro-mechanical behaviour of both ventricles, an electrophysiologic model of the cardiac action potential, represented by a set of ordinary differential equations, has been integrated. The short-term ANS regulation of heart rate, cardiac contractility and peripheral vasoconstriction is represented by means of continuous transfer functions. These models, represented in different continuous formalisms, are coupled by using a multi-formalism simulation library. Results are presented for two different autonomic tests, namely the Tilt Test and the Valsalva Manoeuvre, by comparing real and simulated signals. (shrink)

The study of the autonomic nervous system (ANS) function has shown to provide useful indicators for risk stratification and early detection on a variety of cardiovascular pathologies. However, data gathered during different tests of the ANS are difficult to analyse, mainly due to the complex mechanisms involved in the autonomic regulation of the cardiovascular system (CVS). Although model-based analysis of ANS data has been already proposed as a way to cope with this complexity, only a few models coupling the main (...) elements involved have been presented in the literature. In this paper, a new model of the CVS, representing the ventricles, the circulatory system and the regulation of the CVS activity by the ANS, is presented. The models of the vascular system and the ventricular activity have been developed using the Bond Graph formalism, as it proposes a unified representation for all energetic domains, facilitating the integration of mechanic and hydraulic phenomena. In order to take into account the electro-mechanical behaviour of both ventricles, an electrophysiologic model of the cardiac action potential, represented by a set of ordinary differential equations, has been integrated. The short-term ANS regulation of heart rate, cardiac contractility and peripheral vasoconstriction is represented by means of continuous transfer functions. These models, represented in different continuous formalisms, are coupled by using a multi-formalism simulation library. Results are presented for two different autonomic tests, namely the Tilt Test and the Valsalva Manoeuvre, by comparing real and simulated signals. (shrink)

Received doctrine has an 'antecedent' message encoded within a conditional clause, such as the string comprising the first five words of the sentence 'If the bough had broken the cradle would have fallen'. Criticisms of mine of this tenet were recently challenged by Stephen Barker. In the course of responding to his examination, I venture a snappy demonstration that the 'conditionals' such sentences encode can have neither 'antecedents' nor 'consequents'. Also, less happily, I urge a binary outermost structure for these (...) conditionals. (shrink)

Urban bioethics seeks to broaden the traditional focus of bioethics to encompass questions about the interplay of individuals with family, group, community, and society. Urban bioethics will need to deal with cultural diversity, issues of equity, and the conflict between individual rights and the public good. Encouraging a multicultural ethical discernment, fostering an appreciation of the political, economic, sociological, and psychological issues that inform the question of urban moral choice, urban bioethics is essentially a multi-disciplinary, synthesizing enterprise. Several theoretical models (...) including social contract, rule utilitarian, communitarian, and feminist paradigms offer complementary conceptual frameworks. This paper is offered as a proposal, a road map for future study to place current bioethical analysis into a broader context. (shrink)

The main questions considered in this paper are the consistency of a variant of a set theory with intuitionistic logic, with Brouwer's principle and the investigation of the comparative power of the Church's Thesis' variants at the set theory level.