The author examines the alternative interpretations of the French revolution, which were offered by outstanding thinkers, its contemporaries. For philosophical consciousness, a revolution is always an occasion to express the most common social problems, to outline this or that vision of history as such. The article reviews the main features of Barnave’s and SaintMartin’s theories, which present naturalistic and theological interpretations of the revolutionary events. While Barnave considered the revolution in light of the theory of progress, Saint-Martin understood it through (...) the concept of original sin. Saint-Martin saw the revolution as means for religion renovation, Barnave interpreted the revolution as a phase in the course of fading of religion’s social role. While Barnave’s philosophical methodology was substantially based on Enlightenment sensationalism, the position of Saint Martin relied on its denial. Despite all the differences between Barnave’s and Saint-Martin’s points of view, they shared similar intentions, analogous motives. First of all, there was a belief in need of revolution, in its justice and importance for mankind. The revolution was not understood by them as the collapse of common sense and foundations of society. On the contrary, the revolution was inevitable payment for abuses of the past, and it symbolized the beginning of a path to the better life awaiting mankind. The more the revolution receded into the past, the more proponents of its secular interpretation appeared. The primary focus was on the interests of social estates and classes, the issues of distribution of property and formation of social hierarchy. The providential approach to history lost its popularity, looked less and less feasible in the opinion of very numerous group of scholars. Nevertheless, the various elements of this approach remain in culture, they are present in the breath, rhythm and development of culture, they are reproduced again and again. (shrink)

The summary is devoted to the meetings of the Presidium of the Russian Federal Educational and Methodological Association held in September 2018 in Astrakhan and in February 2019 in Moscow. The authors review main educational and methodological issues discussed at the meetings. The summary covers the issues of online courses in philosophy. It also touches upon key issues of religious studies, the specifics of its teaching in Russia and foreign countries, current problems facing religious studies in Russia. The article contains (...) a review of the current state of logic education in Russia, its current problems and possible ways to solve them. Also it outlines issues related to the implementation of the Russian national project “Science” as well as philosophy education at Astrakhan State University and the issues of realization of new educational standards. (shrink)

The article analyzes the traditional and innovative worldview components in the political doctrine of Saint-Pierre, developed in his work Project for the Establishment of Perpetual Peace in Europe. Reflecting on the political prospects of mankind, the abbot highlighted the psychological motives that, in his opinion, determine acts of rulers. He proceeded from the idea that human nature does not change, his worldview is characterized by the belief that the final forms of government are already present in his epoch and are (...) not subject to transformation. In his view, the existing political structure prevailing in various countries should not be changed, but there should be formed a supranational collective body, authorized to carry out international arbitration. Referring to Henry IV’s plan for universal peace in Europe, Saint-Pierre did not literally repeat it, although in order to promote his ideas he presented himself as a follower of the great monarch. Proclaiming the value of impartial reasoning, the abbot attached particular importance to convincing the rulers that war is not beneficial to them personally or to their subjects. He connected happiness with the wealth and prosperity of society, subordinating politics to morality. Recognizing progress in the intellectual and economic spheres, he treated wars as a factor impeding mankind’s progress. Unlike most philosophers of Enlightenment, Saint-Pierre did not adhere to anticlericalism. He believed that the other states would join gradually join united Europe, although this process would certainly be very long. Saint-Pierre attached exceptional importance to the legal side of the issue, to the formal agreement, and he definitely underestimated economic differences among nations. (shrink)

A collection of articles about P.A. Sorokin's work are preceded by a Russian translation of selected chapters of his 1947 work "Society, culture and personality" and a collection of correspondence (also translated into Russian) between him and Robert Merton.

The neutrosophic sets were known since 1999, and because of their wide applications and their great flexibility to solve the problems, we used these the concepts to define a new types of neutrosophic crisp closed sets and limit points in neutrosophic crisp topological space, namly [neutrosophic crisp Gem sets and neutrosophic crisp Turig points] respactvely, we stady their properties in details and join it with topological concepts. Finally we used [neutrosophic crisp Gem sets and neutrosophic crisp Turig points] to introduce (...) of topological concepts as: neutrosophic crisp closed (open) sets, neutrosophic crisp closure, neutrosophic crisp interior, neutrosophic crisp extrior and neutrosophic crisp boundary which are fundamental for further reserch on neutrosophic crisp topology and will setrengthen the foundations of theory of neutrosophic topological spaces. (shrink)

Heart of Wisdom: A Commentary to the Heart Sutra. Geshe Kelsang Gyatso. Tharpa Publications, London 1986. xix, 210 pp. £6.95.

Open peer commentary on the article “Towards a PL-Metaphysics of Perception: In Search of the Metaphysical Roots of Constructivism” by Konrad Werner. Upshot: In his target article, Werner focuses his efforts on finding a metaphysical paradigm in which it would be suitable to embed - as he puts it - some movements in contemporary philosophy and cognitive science, and especially radical constructivism and the embodied cognition approach. In my commentary, I shall briefly discuss the question of metaphysical grounding or embedding (...) of radical constructivism, and make an attempt to show that the author has failed to explain what this grounding is supposed to be, and that radical constructivism has to remain characteristically an anti-metaphysical doctrine. Of course, I do appreciate the ingenious efforts to find the metaphysical grounding of radical constructivism, as far as the question of cognitive access to and the knowability of reality is concerned, but I would like to undermine the key tenet of the article that radical constructivism is in the pressing need of a metaphysics of some sort. (shrink)

Recensione critica, e analitica, del testo di A.Gehlen.

The level of medical care to patients and the success of the implementation of the national project "Health" depend on the health status and doctor's professionalism. Modern healthcare reform is being implemented by optimizing costs, merging medical organizations, closing ineffective hospitals, expanding the use of high-tech care and informatization of the doctor's activities. All this makes it necessary to assess the health of doctors. Scientists have studied the quality of life and identified the professional burnout of doctors in children's clinics (...) in different age groups. Primary care pediatricians have a higher quality of life score when compared to the standard [1]. However, all groups have a high level of professional burnout. The pre-retirement group of doctors has more unfavorable profile. They are highly professional specialists but may experience emotional discomfort because the pension system has been reformed. This situation requires the introduction of preventive work with doctors of this age as a group with great potential and capable of professional longevity. (shrink)

In his recent work, Dretske offers a new account of what it is for a mental state, in particular, a sensory experience, to be conscious. According to Dretske’sproposal, subject S’s experience of object O is conscious if and only if it makes S aware of O. This proposal is argued to be open to only two serious interpretations. The first takes it to mean that S’s experience of O is conscious if and only if it constitutes S’s awareness of O, (...) whereas the second takes it to mean that S’s experience of O is conscious if and only if it causes S’s awareness of O. It is argued that neither is a plausible way to understand the nature of state consciousness, because the constitutive interpretation implausibly denies the existence of unconscious veridical experiences, whereas the causal interpretation implausibly casts S’s veridical experience of O, rather than O or a certain external event involving O, as the relevant cause of S’s awareness of O. (shrink)

Mr.Mitford has kindly provided me with a photograph and impression of a Cyprian text of uncertain provenance, which he assigns to the fifth or fourth century B.C. An account of the text has been published by Mr. Mitford in Minos, VI. i , 37–47. I print below my interpretation, which differs in some respects from his. The characters on the stone are for the most part clearly legible, and even where there is damage to the surface of the stone restoration (...) is practically certain. (shrink)

Concept of Avidyā in the Vedānta philosophy of Śaṅkarācārya; a study.

A 4-space formulation of Dirac's equation gives results formally identical to those of the usual Klein paradox. However, some extra physical detail can be inferred, and this suggests that the most extreme case involves pair production within the potential barrier.

Aṣṭāvakragītā, Hindu philosophical work; retold.