[1]Aldanov, M. A. [i dr.] Religīoznyi︠a︡ i obshchestvennyi︠a︡ iskanīi︠a︡.--[2]Melgunov, S. P. N. V. Chaĭkovskīĭ v gody grazhdanskoĭ voĭny.

I recently heard a presentation by E. V. Semenov, the director of the Russian State Science Foundation . He said that culturology has not been included in the Foundation's rubrication. There are grants, but there is no rubric, because so far culturology is an extremely fluid area, and very diverse topics are relegated to it. Aleksei Iur'evich [Shemanov] is quite right when he says that "the process of shaping culturology into a special discipline" is still under way. In such conditions, (...) it would be premature to offer any definitions of culturology that claim to be complete. So perhaps it is better to approach the problem of defining culturology by developing its notions and concepts. Therefore, I support the version of the dictionary proposed by its authors, although implementing it will be fairly difficult. As an initial idea, however, it is quite suitable. (shrink)

The article compares the functions of religious faith and religious experience as structural components of religious consciousness. Traditionally, in scientific studies, the problem of religious belief and religious experience is viewed separately from the perspective of psychology and philosophy of religion. However, the author of this article, while researching the structure of religious consciousness, noticed that at the present stage of the development of religious traditions, religious faith and religious experience perform rather related functions. This work is devoted to the (...) substantive disclosure of the relevance of this hypothesis. (shrink)

The purpose of this article is to shed light on the peculiarities of language functioning in the structure of a person's religious consciousness. The article is an attempt to actualize and rethink some of the scientific methods of contemporary religious discipline in the light of new research in psychology and linguistics. Much has been done along the way. The most notable specialized work of recent years on this topic can be considered "Language and religion" by N.B. Mechkovskaya, which was released (...) in 1998. There are enough works relevant to our topic that should be addressed; in the field of psychology these are the works of Luria, Rubinstein, Leontiev, Vygotsky, Fromm, etc., ethnology and linguistics - Saussure, Levi-Strauss, Potebna, and others. (shrink)

First comprehensive introduction to information theory explores the work of Shannon, McMillan, Feinstein, and Khinchin. Topics include the entropy concept in probability theory, fundamental theorems, and other subjects. 1957 edition.

Recently, we have faced the outbreak of the coronavirus disease 2019 in the world, which has attracted the attention of all people. Stress has become a word familiar to all people. The stressors of life are relatively clear and some of them cannot be eliminated by humans. One of the stressors in the life of humans is the COVID-19 pandemic. Doctors believe that the virus is controllable but its prevalence is quicker and deadlier than other viruses. In addition, the virus (...) puts the elderly and those with underlying diseases at extreme risk. Therefore, more care is seriously required to protect members of society. However, this psychological imbalance caused by the virus is associated with stress and anxiety. Lack of proper management of this stress will be associated with emotional impacts, physiological impacts, cognitive impacts and behavioural impact.Contribution: Given the importance of this topic, this study aimed to evaluate the relationship between religious beliefs and coping with COVID-19-related stress amongst Muslim students in three cities of Russia – Ingushetia, Chechnya and the Republic of Dagestan – in 2020. Data were collected using questionnaires, the validity and reliability of which were previously confirmed. According to the results, religious beliefs had an impact on stress coping by p = 0.657. In other words, students’ ability to cope with stress improved by 0.657 units, with each unit of enhancement in their religious beliefs. (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...

Boston Studies in the Philosophy of Science are devoted to symposia, con gresses, colloquia, monographs and collected papers on the philosophical foundations of the sciences. It is now our pleasure to include A. A. Zi nov'ev's treatise on complex logic among these volumes. Zinov'ev is one of the most creative of modern Soviet logicians, and at the same time an innovative worker on the methodological foundations of science. More over, Zinov'ev, although still a developing scholar, has exerted a sub stantial (...) and stimulating influence upon his colleagues and students in Moscow and within other philosophical and logical circles of the Soviet Union. Hence it may be helpful, in bringing this present work to an English-reading audience, to review briefly some contemporary Soviet investigations into scientific methodology. During the 1950's, a vigorous new research program in logic was under taken, and the initial published work -characteristic of most Soviet pub lications in the logic and methodology of the sciences - was a collection of essays, Logical Investigations (Moscow, 1959). Among the authors, in addition to Zinov'ev himself, were the philosophers A. Kol'man and P. V. Tavanec, and the mathematicians and linguists, S. A. Janovskaja, A. S. Esenin-Vol'pin, S. K. Saumjan, G. N. Povarov. (shrink)

The subject of the research in this article are certain aspects of the "philosophy of culture" of the prominent thinker, theologian, historian of Russian thought Georgy Vasilyevich Florovsky, which influenced the evolution of his worldview. Special attention is paid to the facts of the "European" period of his biography, the analysis of his "Eurasian" works, as well as his assessments of the philosophical concepts of some Russian thinkers and calls for the conversion of the process of cultural creativity to spiritual (...) principles. Particular attention is paid to the content of the discussion that unfolded between G.V. Florovsky, N.S. Trubetskoy and (in absentia) N.Ya. Danilevsky on the problem of the status of "universal culture" and the mutual influences of cultures. The study reveals the philosophical nuances of the evolution of G. Florovsky's views as a "Eurasian" author based on his own works and the assessments contained therein. Scientific literature often emphasizes the influence of Eurasian ideology on G. Florovsky, expressed, in particular, in his ideas about culture and cultural creativity. However, based on the analysis of the material presented in the article, the author comes to the conclusion that G.V. Florovsky, although he was a member of the Eurasian circle, on some significant issues differed from the main direction of development of the Eurasian ideology presented by E. Trubetskoy. (shrink)

This paper examines the controversy between Franz von Baader and Schelling as it takes place in Schelling’s lecture course Das System der Weltalter. This particular instance of their disagreement involves Schelling criticising Baader for his notion of the biblical Elohim as divine proxies. The paper first provides a background to Baader-Schelling philosophical feud before examining Schelling’s remarks against Baader in the System der Weltalter. Then, Baader’s writings on Elohim are looked into in the light of their connection to Baader’s conception (...) of creation as falling-away and Baader’s source for interpreting Elohim as proxies, including Saint Martin and Kabbalah. Thereafter, Schelling’s criticism of Baader is analysed and interpreted in the context of the System der Weltalter. The paper aims to achieve several things: to show the presence of distorted kabbalistic influence in Baader and its discussion in Schelling; to revise Koslowski’s view on Baader’s creation narrative by pointing out how Baader’s Elohim/divine proxies function to form a rather dualistic relation between God and creation; and to interpret Schelling’s convoluted and difficult reply to Baader displaying that at stake between the two thinkers were questions of God’s ineffability and freedom as well as God’s involvement into creation. (shrink)

People often use indirect speech, for example, when trying to bribe a police officer by asking whether there might be “a way to take care of things without all the paperwork.” Recent game theoretic accounts suggest that a speaker uses indirect speech to reduce public accountability for socially risky behaviors. The present studies examine a secondary function of indirect speech use: increasing the perceived moral permissibility of an action. Participants report that indirect speech is associated with reduced accountability for unethical (...) behavior, as well as increased moral permissibility and increased likelihood of unethical behavior. Importantly, moral permissibility was a stronger mediator of the effect of indirect speech on likelihood of action, for judgments of one's own versus others' unethical action. In sum, the motorist who bribes the police officer with winks and nudges may not only avoid public punishment but also maintain the sense that his actions are morally permissible. (shrink)

The article is devoted to Berdyaev's first Italian journey, which had a "tremendous influence" both on his creative destiny and on the development of his aesthetic views. It is significant that one of the defining motives for visiting Italy was his desire to "return to his homeland impressed by the greatest beauty"! Since the first journey of the philosopher was connected with Florence, it seemed appropriate to pay due attention to the achievements of this city and its decisive contribution to (...) the formation and development of the culture of the Renaissance. The formation of revivalist principles in Florentine literature and fine arts is shown; the formation of theory (Alberti) and the history of art (Vasari), as well as a number of cultural phenomena accompanying these processes, which ultimately determined the artistic and aesthetic appearance of Florence and turned it into the capital of the Italian Renaissance. As a result, this makes it possible to fully understand and appreciate Berdyaev’s choice of this particular city, especially since Florence not only made “the strongest impression” on him, but also became the “key” to understanding both Florentine art proper and artistic-aesthetic culture Italian Renaissance. This is the first attempt in Russian literature to consider and analyze Berdyaev's Florentine journey as one of the sources of his creative heritage, which has not yet become the subject of special study. The relevance of topic is also determined by the existing confusion on this issue, which the article is aimed at overcoming. (shrink)

This article attempts to analyze Karsavin’s theory of revolution in the broader context of a Russian metaphysics of revolution in order to determine the place of Karsavin’s phenomenology of revolution both in his work and within Eurasianist ideology. His article “Phenomenology of Revolution” ontologically links two key concepts within Karsavin’s understanding: the “symphonic person” and the “ruling stratum.” The meaning of revolution consists in leading the symphonic person to a realization of its main tasks, which require the utmost exertion and (...) are related to the very existence of its historical form. This crisis can result in the person’s death, but in the death of the old person is born a new individuation of a higher order of personhood for whom that revolution has been a rebirth. If the symphonic person succeeds in “being revived through death or recovery,” then this will also be the birth of a new ruling stratum and a new government, that is, its new being as a state. Karsavin thus clarifies the historical functions both of the symphonic person and of the ruling stratum. The latter turns out to be a kind of entelechy of the symphonic person, providing its own personal content to the generic concept. The concept of the ruling stratum is explained in the metaphysical context of the symphonic-person theory. In light of the symphonic person’s mission, the ruling stratum is an organic connection among individuals of the active sociocultural segment of the population that has resonated with the spirit of history and the people. In this case, the stratum “rules” along with parties and institutions, eventually passing judgment on them. The main results of Karsavin’s work are (1) modeling a developmental phase of revolution and (2) the concept of the ruling stratum, which allows us to avoid formal sociological understanding of the active elite and direct our attention to the connection between personal activity and the “silent” but by no means “sleeping” substrate of the nation that manifests itself in critical epochs. (shrink)