I would like to begin with the fact that the process of education, which comprises a form of intellectual productive activity, represents a cycle of very long duration. This cycle is such that seven-year-old children entering school today will attain the age of most active yield only in the next millennium. In the year 2000 they will be 32 or 33. Therefore, while giving maximum attention to analysis of the conditions of today, our discussion has to be long-range, i.e., it (...) must have that near historical future in mind and project into it. (shrink)

t. 1. Obshchai︠a︡ teorii︠a︡ prava. Ugolovnoe pravo -- t. 2. Kriminologii︠a︡, sot︠s︡iologii︠a︡, konfliktologii︠a︡ -- t. 3. Politologii︠a︡, ideologii︠a︡, ėtika.

В работе характеризуется творческий путь крупнейшего западного философа 20 века, одного из создателей аналитической философии нашего времени Л. Витгенштейна, наследие которого оказало и продолжает оказывать влияние на развитие западной культуры и науки.

Freedom, as a product of the historical development of society, is one of the very greatest social values. It testifies to human control over objective forces of nature and society.

Книга предназначена для философов, правоведов и специалистов по естественным наукам, а также для заинтересованных читателей.

1st English translation: "The Philosophy of Inequality" is a significiant and passionately intense work by the eminent Russian religious philosopher, Nicholas Berdyaev (1874-1948), written in the early months following the 1917 Communist Revolution in Russia. It was published only later in 1923 in Berlin, following his expulsion from Russia. With his perspective of a personalist existentialism and philosophy of freedom, Berdyaev voices a powerful critique of societal myths and mentalities that lead to a crushing totalitarian control over life, not only (...) Russia then, but now also for our contemporary world. The present volume also includes the 1st English translation of Berdyaev's 1918 article, "Spirits of the Russian Revolution: Gogol/Dostoevsky/L. Tolstoy," which traces the prophetic literary motifs reflected in the Soviet Communist Russian Revolution. The present volume likewise includes the addition of an intensive chapter by the translator, addressing Berdyaev's Religio-Philosophic thought in its connection to aspects of Orthodox Christian theological insights, in an attempt to validate N. A. Berdyaev as indeed verymost an Orthodox Christian philosopher. (shrink)

Here we suggest a formal using of N.A. Vasil’ev’s logical ideas in categorical logic: the idea of “accidental” assertion is formalized with topoi and the idea of the notion of nonclassical negation, that is not based on incompatibility, is formalized in special cases of monoidal categories. For these cases, the variant of the law of “excluded n-th” suggested by Vasil’ev instead of the tertium non datur is obtained in some special cases of these categories. The paraconsistent law suggested by Vasil’ev (...) is also demonstrated with linear and tensor logics but in a form weaker than he supposed. As we have, in fact, many truth-values in linear logic and topos logic, the admissibility of the traditional notion of inference in the categorical interpretation of linear and intuitionistic proof theory is discussed. (shrink)

Книга предназначена для исследования феноменов культуры и искусства и связана с широким кругом проблем цвета и цветовосприятия в культуре и искусстве.

The solution of the problem of the future random events truth is considered in Vasil’ev’s logic. N. A. Vasil’ev graded the logic according to two levels—the level of facts, i.e. time fixed events, and the level of notions or rules, governing these facts. The mathematical construction previously suggested for imaginary Vasil’ev’s logic, extends to the early variant of his logic—a logic of notions. In the paper, we investigate the meaning of problematic and uncertain assertions introduced by Vasil’ev. As a result, (...) we developed a model of Vasil’ev’s logic of facts that resolves also the truth problem of future random events. The imaginary logic has also been extended to the level of notions, and the law of the excluded eighth is gotten in it. The correspondence between Vasil’ev’s terms “some” and “all” and modern quantifiers is discussed. (shrink)

The Russian poet and anthroposophist Andrei Belyi has four poems from 1918 with the same title, Anthroposophy [Antroposofiia]. These are love poems and anthroposophy is represented in them as a living spiritual being of female gender. The principal attribute of this being is a "clear gaze," "flashing eyes," which regard the poet from the precincts of light, of blueness, from waves of aromas and musical harmonies. These verses are clearly oriented to the poem "Three Encounters" [Tri vstrechi] by Vladimir Solov'ev, (...) the theme of which is the thrice-repeated vision of what Solov'ev recognized as the Sophia of the ancient Gnostics and of Jakob Böhme. How are we to understand Belyi's enigmatic poetic intent? How does anthroposophy—a "science of the spirit," an occult system created by Rudolf Steiner—become in Belyi's imagination now a "sister," now a beloved—"tender, gentle, and kind"—linked to the poet by a mysterious and fateful meeting in eternity? Most importantly, what does this anthropomorphism of anthroposophy mean? The suggestion that these verses may have had real prototypes poems does not eliminate the question. But the question is resolved if we turn to a very well-known and in certain respects key lecture by Steiner entitled "The Essence of Anthroposophy," which he gave in Berlin in February 1913, and which Andrei Belyi attended. This lecture not only provides the key to those of Belyi's poems of interest to us here; it also brings us directly to the theme of our present study, inasmuch as its content creates a bridge between Russian religious culture of the late nineteenth and the early twentieth centuries, developing under the aegis of Sophia, and the latest German gnosis. It is therefore worth dwelling on it especially. (shrink)

The following article considers K.N. Leont’ev’s religious and philosophical ideas concerning the historico-cultural process, its fateful direction and its eschatological end. The restriction of individual freedom in the domain of cultural history was assumed by Leont’ev due to his interpretation of faith in a personal God, the Owner of the world’s fate. A specific religious and philosophical thesis was made by Leont’ev that the cultural benefits of man are determined by his own choice between the sphere of obedience and the (...) sphere of revolt in regards to his relation to the Absolute. In the 19th century, humanity was inspired by the spirit of egalitarianism, but while attempting to challenge the divine authority, it will sooner or later find out that it was poorly mistaken and experience the restrictions of human nature in the face of the inevitable and catastrophic end of the cosmos. While being based on the hermeneutical teachings of H.-G. Gadamer, who philosophically rehabilitated man’s historicity and his pre-conceptions of cultural temporality, the author asserts that one should pay attention to the religious and philosophical schemes of Leont’ev in the context of the Sacred Tradition of the Church, which determined his thinking. It may be possible that the application of this method will lead to a more perfect understanding of Leont’ev’s religious metaphysics. (shrink)