Our task will be to demonstrate that there are instructive parallels between Hebrew and Buddhist concepts of self. There are at least five main constituents (skandhas in Sanskrit) of the Hebrew self: (1) nepe as living being; (2) rah as indwelling spirit; (3) lb as heart-mind; (4) bāār as flesh; and (5) dām as blood. We will compare these with the five Buddhist skandhas: disposition (samskāra), consciousness (vijñāna), feeling (vedanā), perception (samjñā), and body (rpa). Generally, what we will discover is (...) that both Buddhists and Hebrews have a 'bundle' theory of the self; both see the body as an essential part of personal identity; both overcome the modernist distinction of the inner and the outer; and both avoid language about the will as a distinct faculty. In sum, both present us with a fully somatic and nondualistic view of being human. (shrink)

The concept of “technological singularity”, while controversial, is typically applied to predict the next explosion of intelligence related to advances in computers and artificial intelligence. A potential “rise of machines” has been explored at length by Ray Kurzweil, Vernor Vinge, and many other scholars and futuristic enthusiasts. This study focuses on the fundamentals of the concept of technological singularity to understand the technological evolution of humankind based on the four main characteristics that constitute this concept. When this method is applied (...) to a historical view, it is possible to isolate four technologies worthy of being called “singularities”. In fact, these technologies have formed the basis of human evolution by drastically changing our interaction with the environment, changing how we understand our place in the universe, changing our social behaviour and organizational structure, boosting human intelligence and explaining demographic explosions. (shrink)

The phenomenological attitude allows us to grasp something that happens before the distinction between subject and object. The application to groups of human beings in a clinical and therapeutic context of the phenomenological setting allows us, in spite of its descriptive-contemplative aura, the extreme richness of potentialities, applicative and transformative, of one of the greatest intuitions of modern thought: the disappearance of the fracture between the subject, the others and the world-of-life, in the evidence of meaning that the mutual experience (...) of one's own presence or being-there opens up. The Mitsein doesn’t represent the only existential structure that makes the Dasein able to exist with others, but the relationship between the ‘originary temporality’ of the Dasein and the other as ‘you’. Dasein is that entity that is structurally “with” others. And it is in this relationship dynamic that unfolds the theme of the care. Care becomes for Heidegger the existential of the existentials, fundamental ontological structure, indicating the original opening of being. Being-with-in-loving could consist in the atmosphere, a kind of well-being which these flow-experiences, relatively rare in everyday life, are immersed in. (shrink)

В книге изложены понятия, структуры, функции, основные типы юридического сознания, культуры и антикультуры в обществе. Особое внимание уделено психологическому механизму деятельности, мерам юридической ответственности и правовой защиты людей, их коллективов и организаций. Для юристов (ученых и практиков, аспирантов и адъюнктов), студентов магистратуры и бакалавриата юридических вузов и факультетов. Монография выполнена при финансовой поддержке РФФИ в рамках научного проекта № 18-011-01095.

Russkai︠a︡ t︠erkovʹ i drugie statʹi -- V temnykh religioznykh luchakh.

-- Kniga 4. Filologii︠a︡ s prilozheniem "Semioticheskikh poslaniĭ̆" A.N. Kolmogorova.

Vor-Worte.--Religion und Psychologie.--Not und Hilfe.--Der Liebe in der Aufbauordnung des Stifterschen Menschenbildes.--De profundis ; eine Auseinandersetzung mit C.G. Jung, Herbst 1945.--Christentum und Humanismus ; ein Gespräch mit Erziehern.