The spiritual geography of Russian cosmism. General characteristics ; Recent definitions of cosmism -- Forerunners of Russian cosmism. Vasily Nazarovich Karazin (1773-1842) ; Alexander Nikolaevich Radishchev (1749-1802) ; Poets: Mikhail Vasilyevich Lomonosov, (1711-1765) and Gavriila Romanovich Derzhavin (1743-1816) ; Prince Vladimir Fedorovich Odoevsky (1803-1869) ; Aleksander Vasilyevich Sukhovo-Kobylin (1817-1903) -- The Russian philosophical context. Philosophy as a passion ; The destiny of Russia ; Thought as a call for action ; The totalitarian cast of mind -- The religious and spiritual (...) context. The kingdom of god on earth ; Hesychasm: two great Russian saints ; The Third Rome ; Pre-Christian antecedents -- The Russian esoteric context. Early searches for "deep wisdom" ; Popular magic ; Higher magic in the time of Peter the Great ; Esotericism after Peter the Great ; Theosophy and anthroposophy -- Nikolai Fedorovich Fedorov (1829-1903), the philosopher of the common task ; The one idea ; The unacknowledged prince ; The village teacher ; First disciple: Dostoevsky and Tolstoy ; The Moscow librarian ; Last years: Askhabad: the only portrait -- The "common task" ; Esoteric dimensions of the "common task" ; Fedorov's legacy: projectivism, delo, regulation -- The religious cosmists. Vladimir Sergeevich Solovyov (1853-1900) ; Sergei Nikolaevich Bulgakov (1871-1944) ; Pavel Aleksandrovich Florensky (1882-1937) ; Nikolai Aleksandrovich Berdyaev (1874-1948) -- The scientific cosmists. Konstantin Edouardovich Tsiolkovsky (1857-1935) ; Vladimir Ivanovich Vernadsky (1863-1945) ; Alexander Leonidovich Chizhevsky (1897-1964) ; Vasily Feofilovich Kuprevich (1897-1969) -- Promethean theurgy. Life-creation ; Cultural immortalism ; God-building ; Re-aiming the arrows of Eros ; Technological utopianism ; Occultism -- Fedorov's twentieth century followers. Nikolai Pavlovich Peterson (1844-1919) and Vladimir Aleksandrovich Kozhevnikov (1852-1917) ; Svyatogor and the biocosmists ; New wine and the universal task ; Alexander Konstantinovich Gorsky (1886-1943) and Nikolai Alexandrovich Setnitsky (1888-1937) ; Valerian Nikolaevich Muravyov (1885-1932) ; Vasily Nikolaevich Chekrygin (1897-1922) -- Cosmism and its offshoots today. The N.F. Fedorov museum-library ; The Tsiolkovsky museum and Chizhevsky center ; ISRICA - Institute for Scientific Research in Cosmic Anthropoecology ; Lev Nikolaevich Gumilev (1912-1992) and neo-eurasianism ; The hyperboreans ; Scientific immortalism: Igor Vishev, Danila Medvedev ; Conclusions about the Russian cosmists. (shrink)

The article argues that the oral history of philosophy (OHP) will not produce reliable results unless it develops effective methods of counteracting cognitive biases related to human memory. So far, this problem has not even been raised. I highlighted the main cognitive memory biases that affect the validity of the UIF: choice-supportive bias, hindsight bias, fundamental attribution error. Describing the nature of their detrimental effects on the interview, I suggested ways to counteract it: (1) multi-level verification of all actual data; (...) (2) checking of the interview's previous judgment; (3) mandatory data validation for the potential impact of nostalgia; (4) co-creation interviewing; (5) a sequence of questions that will problematize the possible impact of bias during the interview itself. As OHF is still a theoretically unspecified discipline, I have proposed a concept that includes (a) its definition, (b) its place among other historical and philosophical disciplines, (c) its main genres and their specificities; (d) the irreplaceability of its data for the history of philosophy as a science (the ability to engage the interviewer in an active non-self-reflection situation). Interviewer answers often cannot be obtained from traditional sources (articles, books, drafts, letters, margins, etc. ). In the end, I outlined five main arguments in favor of the broad involvement of students of the philosophical faculties in organizing and conducting interviews within the OHF. (shrink)

We report on rapid perceptual learning of intonation contour categories in adults and 9- to 11-year-old children. Intonation contours are temporally extended patterns, whose perception requires temporal integration and therefore poses significant working memory challenges. Both children and adults form relatively abstract representations of intonation contours: Previously encountered and novel exemplars are categorized together equally often, as long as distance from the prototype is controlled. However, age-related differences in categorization performance also exist. Given the same experience, adults form narrower categories (...) than children. In addition, adults pay more attention to the end of the contour, while children appear to pay equal attention to the beginning and the end. The age range we examine appears to capture the tail-end of the developmental trajectory for learning intonation contour categories: There is a continuous effect of age on category breadth within the child group, but the oldest children are adult-like. (shrink)

Marxism as a normative position is critical of liberalism. However, the problems of justice and alienation that Marxism draws attention to can be solved by liberalism without the implementation of a Marxist political project. The purpose of the article is to substantiate the thesis that Martha Nussbaum's capabilities approach (one of the versions of political liberalism) is a more inclusive and rational method of theorizing about the basic principles of justice than Marxism. By analyzing Elizabeth Anderson's theory of liberal egalitarianism (...) "democratic equality", I show that some of Marxist approaches that (1) do not deny the existence of justice and (2) are concerned with the problem of alienation, can apply the arsenal of the moral theory of political liberalism to solve these problems. I also criticize Rawls's and Nussbaum's theories of political liberalism for their procedural vagueness and non-inclusive theory of justice. I present an outline of my position, which I propose to call «extended political liberalism» (hereafter EPL). EPL is currently represented by two arguments: 1) the paideia argument and 2) the argument of the interdependence of the good and the right. The first allows talking about the actual implementation of basic rights and freedoms only when citizens are aware of them and have the opportunity to change their views regarding the personal conception of the good. This is impossible without qualitative basic education. Also, one of the central concepts of EPL is presented within the framework of Paideia's argument - the interpretation of the political conception of justice. Because of this concept, it makes sense to talk about the possibility of citizens' reflection on the reconciliation of the current political conception with the personal conception of the good. This can also be done through the analysis of other conceptions of the good. The second argument is a continuation of the first, appearing as a theoretical mechanism that allows supplementing the existing political conception in case of serious social changes. In conclusion, if we take into account the advantages of the capabilities approach and my criticism of its weaknesses, then a theoretical position will emerge that is quite acceptable to some representatives of Marxism. Moreover, the latter will not have to give up their basic beliefs. The peculiarity of my concept presented in this text is that it is not so much a critique of Marxism as an analysis of the basic normative judgments of political liberalism, with which some Marxists can agree. With this article, I also want to illustrate the strengths of such a concept and point to its prospects for further attempts to interpret the political conception by other normative positions. (shrink)

Interview of Vsevolod Khoma, Kseniia Myroshnyk and Olha Simoroz with Yevhen Bystrytsky.

In the 1990s, language acquisition researchers and theoretical linguists developed an interest in learning mechanisms, and learning theorists rediscovered the verbal learning tradition. Nonetheless, learning theory and language acquisition continued to develop largely independently, which has stymied progress in both fields. However, exciting progress is happening in applying learning theory to language, and, more recently, in using language learning data to advance domain‐general learning theory. These developments raise hopes for a bidirectional flow of information between the fields. The importance of (...) language data for learning theory and of learning theory for understanding language is briefly discussed. (shrink)

The keynote idea of the theses is contained in the author’s assumption that modern philosophy doesn’t meet its claiming pretensions: to be universal form of knowledge. First of all philosophy is connected not with knowledge but with ideas and secondly being authentic it “exists only in everyday life”.1 In orderthat philosophy could realize its innate essence corresponding conditions of social being should exist but they are still absent and therefore philosophy is absent as well. Its place is occupied by metaphysics (...) which is free movement of thinking that has no definiteness as the condition of being of any form of thought. That iswhy we watch crisis state of “philosophy” which becomes apparent in vagueness of its subject: “philosophy is not only one, there are many of them”. The author supposes that philosophy as the highest relation of mankind to objective reality is the only one. Philosophy lowered down from the heaven (Platon, Ciceron) in the field of human being must raise people not only to purity of thought, but mainly to purity of their activity both with each other and with nature. Then real interaction of men and nature will take place. This will be the beginning of spiritualization of the Universe. It may exist only under the conditions of social uniformity as historical form of Weltanschauung (world outlook) that removes religious form. Realization of its being supposes fundamental change of social life. It is necessary that private property should be replaced with social property in the sphere of social production. Only under these conditions philosophy may appear and exist as historical form of Weltanschauung. (shrink)

Vorwort - Die philosophischen Aspekte von Mark Aldanovs Werk.

The article is devoted to the criticism of the thesis about the female-feminist Enlightenment. The author analyzes the relationship between man, woman and nature in the context of domination. Under the influence of Rousseau's works, the author conducts a study of the social and natural in their correlation with the feminine-masculine. The author believes that the theory of female Enlightenment is a postmodern speculative discourse, and therefore has no historical validity.

This paper began as a generalization of a part of the author's PhD thesis about ACFA and ended up with a characterization of groups definable in T A . The thesis concerns minimal formulae of the form x ∈ A ∧ σ(x) = f(x) for an algebraic curve A and a dominant rational function f: A → σ(A). These are shown to be uniform in the Zilber trichotomy, and the pairs (A, f) that fall into each of the three cases (...) are characterized. These characterizations are definable in families. This paper covers approximately half of the thesis, namely those parts of it which can be made purely model-theoretic by moving from ACFA, the model companion of the class of algebraically closed fields with an endomorphism, to T A , the model companion of the class of models of an arbitrary totally-transcendental theory T with an injective endomorphism, if this model-companion exists. A T A analog of the characterization of groups definable in ACFA is obtained in the process. The full characterization of the cases of the Zilber trichotomy in the thesis is obtained from these intermediate results with heavy use of algebraic geometry. (shrink)

ZusammenfassungDer Beitrag ist dem Thema der Kontinuität zwischen Gefühls- und Erfahrungstheologie in der deutschsprachigen nachkantischen Denktradition auf der einen und der späteren Religionswissenschaft auf der anderen Seite gewidmet. Das Hauptaugenmerk liegt dabei auf methodischen Veränderungen, die das Studium der Religion so empirisch begründet und „unparteiisch“ wie möglich machen sollen. Die durch Kant präzisierte protestantische Aufmerksamkeit auf die religiöse Erlebensweise stimmte mit den im europäischen Denkraum immer einflussreicheren Wahrheitskriterien der Naturwissenschaften überein. Die Betrachtung der Erfahrung im historischen und gesellschaftlichen Kontext führte (...) zur Religionswissenschaft. Die Betrachtung der Erfahrung im Kontext der Entfaltung der individuellen Erlebnisse fand jedoch in der Religionspsychologie ihren Ausdruck. (shrink)

Zusammenfassung Dieser Beitrag widmet sich dem Zusammenhang zwischen dem deutschen Idealismus und Max Müllers Religionswissenschaft, die als erstes und maßgebendes religionswissenschaftliches Projekt betrachtet werden kann. Es wird aufgezeigt, dass die Entwicklung der Lehre Müllers erst durch Kants Kritizismus, Schleiermachers Gefühlsphilosophie und durch die idealistische Religionsphilosophie von F. Schelling und Chr. Weisse ermöglicht wurde. Es kann auch der Einfluss der Philosophie von J. Fries aufgespürt werden. Müllers Blick auf das religiöse Leben der Menschheit hat einen philosophischen Charakter und wird wesentlich durch (...) die Methodologie des deutschen Idealismus geprägt. Es gibt dennoch zwei Hauptunterschiede zwischen Müllers Religionswissenschaft und der früheren Religionsphilosophie. Zum einen benutzt Müller systematisch Originalquellen in östlichen Sprachen. Zum anderen geht Müller dadurch über die europäische Denktradition hinaus und versucht, in nichteuropäische Traditionen einzudringen und diese zu verstehen. Der deutsche Idealismus eben ermöglicht einen solchen bedeutenden Zug der Religionswissenschaft wie die Anerkennung der Diskrepanz zwischen dem, was in einem Gespräch über die Religion gesagt wird, und dem persönlichen Verhältnis des Gelehrten dazu. (shrink)

Interview of Vsevolod Khoma, Kseniia Myroshnyk and Olha Simoroz with Yevhen Bystrytsky.

The phenomenon of self-reference combines self-refutation in the case of Plato’s critics of Protagoras in “Theaetetus” and self-predication in the case of a difficulty which Plato himself faces developing the theory of ideas in “Parmenides”. The author of the article asserts that self-predication does not produce a negative impact on Plato’s metaphysics and in no way destroys the integrality of Plato’s philosophy: It is logically correct as are both his criticism of Protagoras’ relativism and the theory of ideas.

We carry out some of Galois' work in the setting of an arbitrary first-order theory T. We replace the ambient algebraically closed field by a large model M of T, replace fields by definably closed subsets of M, assume that T codes finite sets, and obtain the fundamental duality of Galois theory matching subgroups of the Galois group of L over F with intermediate extensions F ≤ K ≤ L. This exposition of a special case of [10] has the advantage (...) of requiring almost no background beyond familiarity with fields, polynomials, first-order formulae, and automorphisms. (shrink)

This article opens a cycle of articles devoted to the ontological aspects of the phenomenon of Enlightenment. The Enlightenment is treated as an internal mechanism of civilization designed to manipulate being (establishment in being – deprivation or attenuation of being). Comparing autochthonous and borrowed Enlightenments, the author tries to trace some patterns of interactions of ontologizing mechanisms of the enlightenmental type and to compare them with the similar mechanisms of different types. In the first article the author analyses the ideas (...) of autochthonous European Enlightenment from Antiquity to Post-Modern. (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)

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 60 Heft: 2 Seiten: 267-281.

Interview of Vsevolod Khoma, Illia Davidenko and Kseniia Myroshnyk with Anatoliy Yermolenko.

Interview of Vsevolod Khoma with Professor Tamara Yashchuk within the framework of the research program “Ukrainian Philosophy of the 60s-80s of the 20th Century” of the Student Society of Oral History of Philosophy.

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 109 Heft: 2 Seiten: 821-836.