Semiotic and linguistic studies of the 20th century have been important mostly in two senses — (1) they have opened a road for comparative research on the origin and development of language and other systems of signs adding a new dimension to the history of culture; (2) they have shown a possibility of uniting different fields of humanities around semiotics suggesting a way to trespass separation and atomisation of different trends in investigating culture. In the 21st century one may hope (...) for closer integration of semiotics and exact and natural sciences. The points of intersection with the mathematical logic, computer science and information theory that already exist might lead to restructuring theoretical semiotics making it a coherent and methodologically rigid discipline. At the same time, the continuation of neurosemiotic studies promises a breakthrough in understanding those parts of the work of the brain that are most intimately connected to culture. From this point of view semiotics may play an outstanding role in the synthesis of biological science and humanities. In my mind that makes it a particularly important field of future research. (shrink)

The interview with one of the founders of the Tartu–Moscow school, semiotician Vyacheslav Vsevolodovich Ivanov (b. 1929) from August 2010, describes V. V. Ivanov’s opinions of several scholars and their work (including Evgenij Polivanov, Mikhail Bakhtin, Andrej Kolmogorov, Nikolaj Marr etc.), his relationships with his father Vsevolod Ivanov, as well as V. V. Ivanov’s views on the past and future of semiotics, with some emphasis on neurosemiotics, zoosemiotics, semiotics of culture, cybernetics, history of linguistics, study (...) and protection of small languages. The interview also deals with V. V. Ivanov’s book Even and Odd. (shrink)

The interview with one of the founders of the Tartu–Moscow school, semiotician Vyacheslav Vsevolodovich Ivanov (b. 1929) from August 2010, describes V. V. Ivanov’s opinions of several scholars and their work (including Evgenij Polivanov, Mikhail Bakhtin, Andrej Kolmogorov, Nikolaj Marr etc.), his relationships with his father Vsevolod Ivanov, as well as V. V. Ivanov’s views on the past and future of semiotics, with some emphasis on neurosemiotics, zoosemiotics, semiotics of culture, cybernetics, history of linguistics, study (...) and protection of small languages. The interview also deals with V. V. Ivanov’s book Even and Odd. (shrink)

This article discusses the foundation of ideas for Vyacheslav Ivanov’s interpretation of Pushkin’s poem. In The Gypsies, Ivanov sees a conflict between personal freedom and sobornost’ as revealed b...

In lieu of an abstract, here is a brief excerpt of the content:Mikhail Bakhtin, Vyacheslav Ivanov, and the Rhetorical Culture of the Russian Third RenaissanceFilipp SapienzaAlthough Mikhail Bakhtin figures centrally in multiculturalism, community, pedagogy, and rhetoric (Bruffee 1986; Welch 1993; Zebroski 1994; Zappen, Gurak, and Doheney-Farina 1997; Mutnick 1996; Halasek 2001, 182; see also Bialostosky 1986) many of his major ideas remain enigmatic and controversial. The elusive aspects of Bakhtin's theories exist in part because rhetoricians know little about (...) Bakhtin's own rhetorical culture. Theorists recognize this problem and call for a reworking of Bakhtin more on his own terms. This call has been made to resolve concerns about Bakhtin's ambivalence toward rhetoric. Since Bakhtin disliked rhetoric, any use of Bakhtin in rhetorical theory is largely a hybrid synthesis of his distinct ideas on poetics, prose, satire, the epic, the novel, and so forth. John Murphy proposes a reconception of Bakhtin closely built around his ambivalence and guided by the question, "what do we [rhetoricians] mean by the concept of a rhetorical tradition?" (2001, 259). The suggestion encourages rhetoricians to take Bakhtin more on his own terms than has been done in the past. Unfortunately, as the word "we" indicates, Murphy reworks Bakhtin primarily in terms of Western ideas about rhetoric. Slavists and "Bakhtinologists" in Russia argue that when talking about Bakhtin, "we" has often meant Western, obscuring the Russian cultural roots of his theories (Kozhinov 1993; Miller and Platter 1993, 118). The privileging of Western perspectives has also been criticized by scholars of other discourse cultures. Discussing American Indian rhetoric, Malea Powell argues that "we" means a Rhetorical Tradition that begins "with the Greeks, goes Roman, briefly sojourns in Italy, then shows up in England and Scotland, hops the ocean to America and settles in" (2002, 397). Differences in interpreting Bakhtin also proceed from translation difficulties between Russian and English. The Russian reader views Bakhtin in more essentialist ways as opposed to the "post-modern give-and-take" theorist of many Western [End Page 123] interpretations (Emerson 1990, 113). Read in the Russian language and from that cultural context, Bakhtin's vocabulary contains "conspicuous" elements of Orthodox Christianity and Slavic nationalist ideas (Kozhinov 1993; Mihailovic 1997) that reveal a Russian theological subtext to his ideas about community and dialogue.In this essay, I provide a reading of Bakhtin against the background of his own rhetorical culture. More specifically, I offer an analysis of an intertextual dialogue about language and community between Bakhtin and the symbolist writer Vyacheslav Ivanov. Scholars identify Ivanov as a poet, philosopher, and teacher who profoundly impacted Bakhtin (Mal'chukova 1992, 55). The Russian symbolists upheld strong nationalist ideals and a linguistic theory rooted in metaphysics (Mirsky 1972, 188). Many Slavists and Russian readers of Bakhtin suspect that Ivanov strongly influenced Bakhtin's rhetoric even though, for reasons unknown but that are suspected to be political, Bakhtin understates his debt to him (Ivanov 2001, 3). Bakhtin was not unlike his contemporaries in sharing an interest and vocabulary that addressed the major threads of symbolism. Read side by side with Ivanov's essays in Russian, Bakhtin's rhetoric displays a mixture of the European, Slavic, and Christian ideals that were in parlance among many Russian theorists in early twentieth-century Russia. Bakhtin and Ivanov give us a glimpse of this rhetorical culture. More specifically, they help us to better understand our appropriations of Bakhtin based on an elucidation of the meaning of specific terms as they existed among Bakhtin's contemporaries.The method that I use requires translation of specific Russian passages into English. Terms and phrases are interpreted against the usage background of others in early twentieth-century Russia. Bakhtin's Slavic-theological connections become evident through the elucidation of these intertextual references. Through this method, a common and accepted practice in Slavic literary studies, the use of key words and phrases are traced in and among texts to identify a discourse among authors and explicate its meaning.1 As Steven Mailloux points out, a "rhetorical hermeneutics" focuses on "the historical sets of topics, arguments, tropes, ideologies, and so forth" that give meaning to rhetoric (1988, 15-16). The approach is necessary due to the unique political and artistic circumstances during the early... (shrink)

This article traces the evolution of feelings of love that connected Vyacheslav Ivanov and Lydia Zinovieva-Annibal from the moment the two first met to the dramatic events that occurred after Lydia...

The article is devoted to the Russian Symbolist poet Vyacheslav Ivanov’s perception of Evgeny Boratynsky’s poetry. The specific focus is on Ivanov’s interest concerning the way Boratynsky’s lyrics relate to his philosophy of art. The article examines various types of lyrics in which Ivanov echoes Boratynsky’s poetry. One of these is a revival of the genre of “friendly epistles,” a genre that was popular in Russian poetry of the Golden Age. In poems of this type, (...) class='Hi'>Ivanov uses some of the artistic principles typical of “Pushkin era” poems and refers to Boratynsky’s works. The article features Ivanov’s address to Boratynsky in the poem “Before Boratynsky’s portrait,” which serves Ivanov as a means to express his main aesthetic concepts. The article concludes with a suggestion that one of the reasons why these poets belong to the tradition of “the poetry of thought” is the influence of Goethe on both. (shrink)

Among the many names violently consigned to oblivion, one cannot omit mentioning the name of Gustav Gustavovich Shpet, a scholar who made a substantial contribution to our country's philosophy, psychology, aesthetics, and linguistics. His rehabilitation in 1956 was not enough to restore his memory in public consciousness, paralyzed by the inertia and fears of the Stalinist years, and the freeze that began soon after, of the sprouts that had just been summoned to life, had its impact in an abrogation of (...) agreements, cessation of publications, and in a number of cases removal of references to the philosopher. And the further thirty years of oblivion that followed were one more period of unjust punishment and a new ordeal in the terrible fate of the scholar and his ideas. His writings, which should have been a new word in science, should have given direction to further investigations, became effectively inaccessible to subsequent generations. References to Shpet in the works of Viach. Vs. Ivanov, Iu. M. Lotman, D. S. Likhachev, A. P. Chudakov, and others, and the article in Philosophical Encyclopedia [Filosofskaia entsiklopediia] written by V. S. Asmus aroused interest in Shpet's writings in Hungary and Germany. In the summer of 1986, an international conference on Shpet was held in Bochum, and his books are being translated. Unfortunately, in his own country the level of research on the philosopher's writings and thoughts is still almost at point zero, but we may hope that interest in Shpet's ideas will grow considerably in connection with the publication of the series From the History of Russian Philosophical Thought [Iz istorii otechestvennoi filosofskoi mysli] and a number of other publications. (shrink)

The article provides a linguophilosophical analysis of theoretical approaches to the symbolism of Vyacheslav Ivanov and Andrei Bely using the predicative concept of Lyudmila Gogotishvili. It is shown that the consideration of the category of symbol in the dimensions of the unmanifest and the manifest makes it possible to expand the problematics of symbolism into phenomenological and linguophilosophical perspectives. In this case, symbolization turns out to be associated with reference, determined by the specifics of the “participation” in it (...) of the linguistic subject and predicate and the status of the referent as a phenomenon of consciousness. The antinomy of the unmanifest and the manifest presupposes in symbolic reference the allocation of a special extra-linguistic category of the most real, which is fundamentally outside the field of natural language and is energetically associated with it through verbal myth. It is shown that the ratio of myth, name and the most real in the reference allows using Gogotishvili’s predicative concept to evaluate the linguophilosophical features of this or that approach to the symbol. It is concluded that the symbolism of Vyacheslav Ivanov presupposes the prevailing role of the predicate in the reference to the unmanifest most real and can be designated as mythological, while the symbolism of Andrei Bely presupposes the prevailing role of the subject in the reference to the real, manifested in language, and can be designated as metaphorical. (shrink)

Maximilian Voloshin turned to classical metres after he moved to Crimea that in his consciousness had associations with Hellas. Also, his friendship with Vyacheslav Ivanov became an important stimulus. Initially, Voloshin used the same metres that can be found in Ivanov’s collection of poems Кормчие звезды. However, their form shows that Voloshin was well familiar with classical poetry.

Maximilian Voloshin turned to classical metres after he moved to Crimea that in his consciousness had associations with Hellas. Also, his friendship with Vyacheslav Ivanov became an important stimulus. Initially, Voloshin used the same metres that can be found in Ivanov's collection of poems Кормчие звезды. However, their form shows that Voloshin was well familiar with classical poetry.

Maximilian Voloshin turned to classical metres after he moved to Crimea that in his consciousness had associations with Hellas. Also, his friendship with Vyacheslav Ivanov became an important stimulus. Initially, Voloshin used the same metres that can be found in Ivanov’s collection of poems Кормчие звезды. However, their form shows that Voloshin was well familiar with classical poetry.

The author analyzes the transformations of Hellenic theologys content and forms in the epoch of early antique classics. The general orientation of such transformations is the generalization of mythological gods meanings into the abstract implications of the Absolute, which is not yet sacral in its full sense and not transcendent. Besides, this period is the end of the decentralization of consciousness. Cognitive limitations to the development of abstract conceptual thinking and the rational component of consciousness are removed. This processs main (...) points transform mythology into artistic and aesthetic creativity, religious consciousness, and theology. Rationalism is always critical. Critical rationalism inevitably leads to historicism. Therefore, the formation of a historical attitude strengthens at the sight of the critical approach. The world's mythological image is increasingly being questioned. Its content is being transferred to the past. Finally, the era of early classicism comes into play. It is a time when theology becomes a field of philosophical and theoretical reflection on myth and an area of its artistic and aesthetic experience. The most influential form of such an understanding of myth was the theater. The ancient theater served as a spiritual and practical form of ancient theology, a subject embodiment of theology in stage action. (shrink)

LetMbe a countably infinite ω-categorical structure. Consider Aut(M) as a complete metric space by definingd(g, h) = Ω{2−n:g(xn) ≠h(xn) org−1(xn) ≠h−1(xn)} where {xn:n∈ ω} is an enumeration ofMAn automorphism α ∈ Aut(M) is generic if its conjugacy class is comeagre. J. Truss has shown in [11] that if the set P of all finite partial isomorphisms contains a co-final subset P1closed under conjugacy and having the amalgamation property and the joint embedding property then there is a generic automorphism. In the (...) present paper we give a weaker condition of this kind which is equivalent to the existence of generic automorphisms. Really we give more: a characterization of the existence of generic expansions (defined in an appropriate way) of an ω-categorical structure. We also show that Truss' condition guarantees the existence of a countable structure consisting of automorphisms ofMwhich can be considered as an atomic model of some theory naturally associated toM. We do it in a general context of weak models for second-order quantifiers.The author thanks Ludomir Newelski for pointing out a mistake in the first version of Theorem 1.2 and for interesting discussions. Also, the author is grateful to the referee for very helpful remarks. (shrink)

This article exposes criterial bases of the development of social quality in the USSR and Russia. The causes of the increased volatility of the state-monopoly capitalism emerging in Russia from the 1990s and in the first decade of the twenty-first century are analyzed. Characteristics of social quality such as a high proportion of low-paid employees, a low standard of living and a high economic inequality are considered. The impact of the precarity of employment on these processes is demonstrated. Risk factors (...) of precarity of employment such as type of labor contract, form of employment, working conditions and wages (in particular, volatility and discreteness of payments) are analyzed. The evaluation of scale of the precarity of employment in the formal sector in Russia is made; the distribution of workers in precarity of employment by kinds of economic activity and the deviation of their average wages are introduced. Overcoming the instability of development is linked to the transition to a society of people-humanistic socialism. (shrink)

Within the article the attempt is made to study the perception of the XVIII century philosopher Hryhorii Skovoroda’s image and its philosophy through the prism of the later national identities. The fact is stressed that the statement of the issue concerning the Hryhorii Skovoroda’s image Ukrainization and the history of its solution turns out to be the consequence of the process of establishing the Ukrainian modern self-identity which started in the ХІХ century. The situation is emphasized that within “all-Russian” identity (...) one can come across its three variations: Skovoroda is a “Russian” (meaning “all-Russian”); Skovoroda is a “Malorussian” (meaning a representative of a regional variant of a “Russian” identity) and Skovoroda is a “Ukrainian” (meaning a native from the land that is called Ukraine). At the end of the ХІХ century Skovoroda’s image was interpreted within Ukrainian personal identity. The conclusion is made that during ХІХ—ХХ centuries and even nowadays two national identities for Skovoroda’s personality remain relevant: Ukrainian and Russian. The Russian one is a result of the XVIII—XIX centuries “all-Russian” syncretism state being transferred into the modern particular Russian national self-identity. The process of Hryhorii Skovoroda’s image Ukrainization (in other words its extraction from the “all-Russian” context) developed through several stages. At the beginning of the ХІХ century he was “Ukrainian” because he had a Ukrainian territorial identity and was related to Slobidska-Ukrainian province. Later he became “Ukrainian” because he represented “simple” Ukrainian people. Finally he is “Ukrainian” because he belongs to the Ukrainian ethnic nation and therefore his philosophy belongs to Ukrainian philosophical culture. (shrink)

The responsibility of the subjects is the most important basis of the social life. Recurrences of irresponsible behaviour on the all levels of the modern society do the problem of the purposeful cultivation of the liberty and the morality to be more actual nowadays. The liberty and the morality realized by any personality become the prerequisites of the responsibility that are so necessary for the society. Became the true reality the responsibility provides the sustainable reproduction of all system of feelings, (...) convictions and actions and raises the liberty to the higher and more deliberate stage. Responding to the changes of the time the philosophy has to be urged to clarify the idea of the closing of the social anthropology, aksiologiya and ethics. (shrink)

The importance of the topic of the article lies in the fact that in our time there is a need for innovation of the educational process, the use of innovations in teacher self-training is therefore important teacher self-education in a pedagogical context. The purpose of the article is the need to explore and substantiate the importance of teacher self-education in a pedagogical post-historical context. The article provides a theoretical foundation of the concepts of self-education and self-development of the teacher in (...) the pedagogical context the conditions of the effectiveness of self-education of teachers in the current system of education are highlighted; the structure of readiness for self-education of teachers in a postmodern society, as the present period of modernization of education, undergoing reforms of different parties, makes higher demands on the professional competence of teachers is presented. Today it will be obvious that society needs a constantly learning mobile teacher and his improvement of personal and professional qualities. It is important to note that the training of a teacher who meets the requirements of today's professional activity is continuous, not continuous only during basic training, but also during continuing education courses and self-study, because the knowledge and skills acquired at university are no longer sufficient to solve new school problems. (shrink)

У статті розглянута філософська проблема винесення світогляду в конкурентне середовище, пов'язана з імперативом його поширення в соціумі. Представлено аналіз компонентів мотивації поширення своїх переконань у найбільш полярних позиціях – атеїзмі й теїзмі. На прикладі екстеріоризації релігійної картини світу, зокрема православної місії, продемонстровано внутрішнє протиріччя ідеї місії і базових основ православ'я. Розглянуто питання про розробку конструктивного типу експлікації і поширення світогляду. Доведено, що природність сприйняття власних метафізичних тверджень, відсутність високого градусу його винесення в конкурентне середовище, що пов'язано з імперативом його поширення, (...) могла б сприяти більш конструктивному діалогу світоглядів і, за необхідності, світоглядним дискусіям. (shrink)

We present a general classification of the conditions under which cognitive science, concerned, e.g. with decision making, requires the use of quantum theoretical notions. The analysis is done in the frame of the mathematical approach based on the theory of quantum measurements. We stress that quantum effects in cognition can arise only when decisions are made under uncertainty. Conditions for the appearance of quantum interference in cognitive sciences and the conditions when interference cannot arise are formulated.

The paradox of biological diversity is the key problem of theoretical ecology. The paradox consists in the contradiction between the competitive exclusion principle and the observed biodiversity. The principle is important as the basis for ecological theory. On a relatively simple model we show a mechanism of indefinite coexistence of complete competitors which violates the known formulations of the competitive exclusion principle. This mechanism is based on timely recovery of limiting resources and their spatio-temporal allocation between competitors. Because of limitations (...) of the black-box modeling there was a problem to formulate the exclusion principle correctly. Our white-box multiscale model of two-species competition is based on logical deterministic individual-based cellular automata. This approach provides an automatic deductive inference on the basis of a system of axioms, and gives a direct insight into mechanisms of the studied system. It is one of the most promising methods of artificial intelligence. We reformulate and generalize the competitive exclusion principle and explain why this formulation provides a solution of the biodiversity paradox. In addition, we propose a principle of competitive coexistence. (shrink)

We give an example of a simple ω-categorical theory such that for any finite set of parameters the corresponding constant expansion does not satisfy the PAPA. We describe a wide class of homogeneous structures with generic automorphisms and show that some natural reducts of our example belong to this class.

The focus of the article is scientific rationality. Drawing from the historical development of science, the author identifies three main types of scientific rationality: classical rationality, nonclassical rationality, and post-nonclassical rationality. They are distinguished based on such criteria as 1) features of systematic organization of the objects studied by science; 2) the system of ideals and norms used in research; 3) different types of philosophical-methodological reflection on cognitive activity. The essay discusses each of the three identified types providing a thorough (...) analysis of their main features and characteristics. (shrink)

This paper presents a series of analysis of social transformations, from the standpoints of civilizations and formations. The idea of multiple models of development of civilization is exposed. The fundamental values underscoring the traditional and technogenic models are presented. The contemporary crises are studied in its link to globalization. It is argued that, in order to overcome these crises, a substantial transformation of the values of the techngenic civilisation is needed. The upraising values in the spheres of religion, politics, law (...) and scientific rationality are seen as a first step towards a new model of development of our civilization. (shrink)

Turning to the question of typology of the known civilizations, the essay divides them into two large groups – traditional and technogenic – and discusses the central characteristics and main differences of both of them.

The age of a structure M is the set of all isomorphism types of finite substructures of M. We study ages of generic expansions of ω-stable ω-categorical structures.

1. ptie. Science de la philosophie synthétique du droit et des sciences juridiques--2. ptie. Philosophie synthétique du droit et des sciences juridiques.--3. ptie. Philosophie synthétique des sciences juridiques. Logique et théorie de la connaissance juridique.

A brief history of environmental consciousness in the western world places our views in perspective and provides a context for understanding the maze of related and unrelated thoughts, philosophies, and practices that we call “environmentalism”. Environmental ethics is a collection of independent ethicalgeneralizations, not a tight, rationally ordered set of rules. Environmental ethics is a collection of interrelated independent tendencies - a process field that is brought together for a long time. Ethics really results from people’s perceptions, attitudes and behaviour. (...) Society is facing many important decisions about the useof science and technology. These decisions affect the environment, human health, society and international policy. To resolve these issues, and develop principles to help us make decisions we need to involve anthropology, sociology, biology, medicine, religion, psychology, philosophy, and economics; we must combine the scientific rigour of biological data, with the values of religion and philosophy to develop a world-view. The goal of environmental ethics is not to convince us that we should be concerned about the environment. Instead of it, environmental ethics focuses on the moral foundation of environmental responsibility, and how far this responsibility extends. The challenge of duty-based eco-centrism is to explain how conflicts are to be resolved between human‐centered duties and environment-centered ones. An adequate duty-based approach to environmental obligation requires prioritizing environmental duties according to a ranked importance of the various ecosystems in question. Conflicts between prioritized environmental and human duties, then, can only be resolved on a case by case basis. Although eco-centrism fails as a normative theory, eco-centrism may have merit as a way of expressing emotionaloutrage at environmental damage and demanding change. (shrink)

Version Control systems like CVS and Subversion have transformed collaboration workflows in software engineering, and made possible the globally distributed project teams we know from the Open Source Phenomenon. On the other hand, XML is coming of age as a basis for document formats, and even though XML as a text-based format is amenable to version control in principle, the fact that version control systems work on files makes difficult the integration of fragment access techniques like XPath, XQuery that are (...) currently revolutionizing XML workflows. In this paper we present the TNTBase system, an open-source versioned XML database obtained by integrating Berkeley DB XML into the Subversion Server. The.. (shrink)