The subject of the study is the process of many aspects of audiovisual creativity that must be taken into account when creating a video. The object of the work is to create a movie trailer through the use of design elements and graphics in the video sequence. The study examines the trailer of a post-apocalyptic fantasy genre called "Genesis", in which the two main characters are depicted as opposites. The work examines and describes in detail all the stages of creating (...) a video trailer for the film, including visual representation, audio accompaniment of the video sequence. The paper notes that the main goal of all the stages of trailer development considered in the article is to create an audiovisual project of professional quality. The main methods used in the study are visual effects modeling and 3D modeling in Houdini, creating realistic matte paintings in Photoshop and video compositing in Nuke. The main conclusions of the study are those specialized programs that allow you to create a high-quality author's product. This software will become the core of the project, since it is in it that all the elements will be combined into one final clip due to the high-quality integration of various objects of the scene. The novelty of the research lies in the fact that within the framework of the work, the characteristics of the possibilities of working with various video editors and graphic programs were carried out, which together help the creators of movie trailers and other similar products to realize the tasks of entertainment and quality of the projects produced. (shrink)

The purpose of this article is to identify early and recent Pentecostal studies in the West and to highlight the main difference between them. Today there are more than 250 million Pentecostals in the world, and together with the charismatic movement there are more than 500 million. Having begun to spread in the 20th century, the movement claims to be the fastest growing religious phenomenon in human history. In attempts to interpret the phenomenon of the movement's growth, there have been (...) several gradually emerging approaches: explaining the origin of the movement as supernaturally "coming from heaven"; searching for the origins of Pentecostalism in other Christian movements; presenting the emergence of the movement as the result of social and psychological factors such as poverty, marginalization, and the desire to escape from modern society; and the multicultural approach. The paper analyzes the works of Western historians and theologians of Pentecostalism since the second half of the 20th century. The result shows a turning point between early and late studies, namely that late studies aim to revise the history and include participants in the movement around the world, not just in North America, explore the contribution to the development of the movement of local ministers who have long remained in the shadow of Western missionaries, emphasize the diversity of ideologies and social influences that have shaped the movement. It also highlights three major contemporary areas of research: historical, characterized by studies of Pentecostalism in Asia, Africa, and Latin America; theological, focusing on the development and shaping of theoretical theology as a result of the movement's institutionalization; and religious studies, practiced primarily from the perspective of the sociology of religion. (shrink)

In his reply, E. Borisov fixes the points of diversion between him and his critics and sketches the directions in which his argumentation will proceed. Among the issues mentioned are the problems of the interpretation of comparative constructions (whether they are about objects or sizes), semantic contribution of the modal operator "O" (introduced by Borisov), ways of retrospective reports of affitudes.

The semiosphere is arguably the most influential concept developed by Juri Lotman, which has been reinterpreted in a variety of ways. This paper returns to Lotman’s original “anthropocentric” understanding of semiosphere as a collective intellect/consciousness and revisits the main arguments of Lotman’s discussion of human vs. nonhuman semiosis in order to position it in the modern context of cognitive semiotics and the question of human uniqueness in particular. In contrast to the majority of works that focus on symbolic consciousness and (...) multimodal communication as specifically human traits, Lotman accentuates polyglottism and dialogicity as the unique features of human culture. Formulated in this manner, the concept of semiosphere is used as a conceptual framework for the study of human cognition as well as human cognitive evolution. (shrink)

The article breaks down the essence of the information approach in interpreting consciousness in the context of the relationship between the intellect and the psychophysiology of the body, on the one hand, and the relationship between “natural” and “artificial” intelligence, on the other. The article presents a critical analysis of theories and approaches on the D. Dubrovsky’s conceptual basis. The information approach is considered by the authors of the article as the most methodologically justified and productive in studying the problem (...) of consciousness, since it is thanks to the information received that various material systems change the nature of their behavior, which under certain conditions can be considered a conscious act. Material systems capable of preserving and transmitting information interaction arise both in the course of natural evolution in living nature and are artificially created by man. Thus, in terms of the genetic prerequisites of consciousness, information and information interaction can be considered as an attributive property of being. (shrink)

The article is an overview of the events of the International Online Conference on Philosophical Practice, which took place on July 28-31 on the electronic platform of the South Ural State University, organized by the University Department of Philosophy and the Association of Practical Philosophers “Ratio” with the support of the Russian Foundation for Basic Research (project No. 20- 011-22002).

The paper suggests a straight solution to the problem of meaning skepticism presented in Kripke’s Wittgenstein on Rules and Private Language. The solution is based on Ladov’s moderate solution to the problem. Ladov’s solution is to the effect that the total skepticism cannot be a theory because it cannot be stated without performative contradiction. This entails that only a limited skepticism is possible as a theory. I argue that the limited skepticism is compatible with the view that meaning can be (...) known provided the knowledge of meaning is construed as an internal part of a speech act, not as a result of interpretation of behavioral facts. (shrink)

The philosophical definition of violence today is?incomplete? and leaves a?gap? between the phenomenon and the concept. This is due to the fact that the concept of?violence? was/is strangely included in the general philosophical categorial line. In domestic and Western discourse, the problem field of violence contains, above all, political and ethical meanings. The problem is intuitively resolved in its appeal to the concept of?power?, which turns out to be philosophically lost in modern philosophy. Only exceptionally do we find?traces? of this (...) concept in philosophical works. Among them are the works of Aristotle, which need to be freed from modern, distorting interpretations. Thus, in the translations of Aristotle, the Greek???????, used for the traditional transferring the category of possibility, lost its meaning of force ; in its turn,?force? lost relation to?violence? and?necessity?. Violence is understood as a kind of necessity, which is associated with the suppression of one?s?own decision?, freedom, something that?prevents desire? and contrary to?common thinking,? as well as the absence of?good?. Violence is presented not only in an ontological sense, but also existentially, as the opposite of?good? and of one?s own?desire?. Force remains in the shadow of?necessity? as?possibility?,?potential energy? and?movement?, and violence loses the opposition that has arisen in an ontological mode. nema. (shrink)

The sentence cited in the title - in what follows, I refer to it as (S) - occurs in a story Russell tells us in On Denoting. It represents the class of sentences containing a comparative predicate applied twice to a single object in the scope of an epistemic verb. The problem with sentences of this type is that the received tools of logical analysis do not allow both to accurately reflect their surface structure and to take into account some (...) intuitions about our use of them in standard cases. For instance, as Kripke has shown, Russell's own analysis conflicts with our intuition since it renders (S) as an ascription of a de re belief about the size of the yacht. I argue that an analogous flaw have alternative analyses involving the notion of size, viz. ones offered by Kaplan and Salmon. In 2013, I proposed an objectual analysis of (S) which makes no use of the notion of size. That analysis has certain counter-intuitive implications, too. Recently, Gorbatov proposed a version of the objectual analysis based on interpretation of the adjective larger in (S) as a cross-world predicate in terms of Wehmeier's cross-world subjunctive modal logic (CSML). I argue that Gorbatov's analysis is counterintuitive, too, for it ascribes to the utterer a quite uncommon belief involving a particular possible world. Nevertheless, I find the idea behind his proposal - the interpretation of larger in (S) as a cross-world predicate - fruitful, and offer an alternative version of analysis of (S) in terms of CSML. The analysis I propose renders (S) as an ascription of an objectual attitude rather than a propositional one. I sketch the semantics of objectual attitude ascription involving a cross-world comparative predicate and argue that the analysis I propose is free from disadvantages of the analyses mentioned above. (shrink)

The purpose of the study is to analyze the processes of implementing the import substitution policy, based on the use of techniques and methods of influencing participants in market relations used by public authorities, which make it possible to identify its strengths and weaknesses and build the author's vision of directions for its stabilization. The authors focus on the prevailing opinion on the phased implementation of the import substitution policy, as well as on its application as a retaliatory measure to (...) the current sanctions regimes. The analysis of scientific sources on the issues under study allows us to draw a conclusion about its special status as a tool for the development of territories. The scientific novelty of the article lies in the author's position of the reasons for the reduction in the production of the main import-substituting food products, as well as changes in the import supply of food products. As a result, the authors expressed the need to change the approaches used to stimulate the production of food products based on the principles of innovation and science. (shrink)

In ‘Quantifiers and Propositional Attitudes’ (1956), Quine demonstrated that the naïve model-theoretic formalization of belief ascriptions de re, applied to cases of recognition failure, produces two unwelcome effects: 1) the seeming inconsistency of belief systems ascribed to rational agents, and 2) the contradictoriness of some (apparently well justified) belief reports. In the paper under discussion, Domanov claims that proof-theoretical formalization of belief ascriptions, based on the constructive type theory, precludes those effects. I challenge this claim by showing that the formalism (...) used by him reproduces at least the first of them. I suggest that this is so because of the identifying of variables from different contexts in Domanov’s definition of context extension functions. (shrink)

Only now can we consider that the question of genuine mythical detachment has been fully clarified. We remember how difficult it was to find the true root of this detachment. We compared mythical detachment with general material detachment and poetic detachment but could not find a satisfactory answer anywhere. All the time we have faced a difficult task: to synthesize the sensuousness, extreme con-creteness, and purely material corporeality of myth with its otherworldly, fabulous, and generally acknowledged "unreal" character. After many (...) attempts we have only now finally found this genuine synthesis in the concept of miracle. Miracle is thus an absolutely necessary dialectical synthesis by which mythical consciousness lives and without which myth itself would not exist. From this point of view, myth's relation to other areas of human creativity also appears in a new light. (shrink)

The article examines some aspects of Brentano's ontology, starting with his 1862 dissertation "On the ambiguity of Being according to Aristotle", as well as its influence on the philosophy of M. Heidegger. The author shows that the ontology of the early Brentano is not limited to ousiology, since it includes a discussion of the field of mental being (ens rationis, ὂν ὡς ἀληθές) and it is in this aspect that he influences the young Heidegger. Following Aristotle, Brentano assigns a central (...) role to the ontology of essence, which in the late period leads him to the position of reism, but in the lectures of the middle period Brentano discusses the problems of intentional inexistence, thanks to which projects of "new types of ontology" by Husserl and Mainong appear. The author believes that Heidegger was also influenced by these ideas. Of course, there are fundamental differences between the positions of Brentano and Heidegger, but the similarities are quite large. In particular, if Brentano, highlighting the real and true areas, gives preference in favor of the former, then Heidegger's ontology is built on the second member of this opposition. In particular, everything that can be given is called being by Heidegger, because we are talking about intentional being, about ens rationis, or ὂν ὡς ἀληθές. (shrink)

This article examines the innovations introduced to phenomenological philosophy by the Russian philosopher Gustav Gustavovich Shpet. We identify the motifs and results of Shpet's problematization of the Husserlian concept of constitution, and we develop Shpet's treatment of the source of semantic genesis as a generative experience.

The metaphysics of a social reality assumes definition ontology various plans of its realization as sorts of attitude to kinds. The last ones represent phenomena of a social reality - as classical and nonclassical. The economy, morals, religion, the right concern to classical kinds of a social reality. Attributes of a sociality of the given kinds: activity, attitudes, forms of social consciousness. A nonclassical kinds given attributes yet "do not possess" to the full. Their metaphysics is defined through parity with (...) classical kinds of society. The structure of a social reality is mobile that is why "updating" of the list of classical kinds of a social reality is not soproblematic that is why the urgency of an explication ontology and metaphysics of a sort of a reality social and numerous kinds is undoubtedly rather productive and duly. (shrink)

Четвертая работа из знаменитого восьмикнижия Лосева "Диалектика художественной формы", представляет собой изложение эстетической теории, созданной автором с "привлечением диалектического метода".

The works, views and ideas of Heini Hediger (1908-1992), one of the most distinguished and influential zoologist of the 20th century, had and still have an enormous impact on contemporary understanding of animal behaviour. His views on territorial, social, etc. aspects of animal behaviour are based on semiotic concepts derived from Umwelt-theory (J. v. Uexküll) and combined with ideas from modern ethology. Hediger's special attention was devoted to the area of animal-man communications; he treated these problematic phenomena as a system (...) of semiosis-processes, in a mainly holistic way. Hediger's approach inspires the author to propose a notion "the need for impression" to be used in zoosemiotic analyses. (shrink)

The article deals with Heidegger’s interpretation of antique ontology, in which Being was conceptualized in terms of production. What is this interpretation and why is it so important? Until recently, it has been difficult to answer these questions, since the texts in question have only in recent years become publicly available, and therefore have not yet been fully absorbed in Heideggerian-studies. Consequently, even the very useful works that cover the subject of production-theme in Heidegger focus more on the question of (...) technique and do not consider the formation of this problematic, and therefore do not deal with it substantively. In the years 1921-1924, Heidegger was closely involved with Aristotle and lectured on his favorite philosopher for four years. It was during this period that he began to interpret Being in Aristotle as being-made, being-produced (das Hergestelltsein), and then extended this interpretation to the whole of ancient and medieval philosophy. This is a very remarkable moment in terms of methodology that characterizes Heidegger as a historian of philosophy. In this article, the author examines Heidegger’s interpretation of ancient ontology, revealing its weaknesses. (shrink)

The article considers the conceptual pair of violence and the sacred as a commonplace ("topos”) of French scientific, philosophical, and religious thought of the 20th-21th centuries and explains why this pair was so relevant and attracted many dissimilar thinkers. Six authors are taken as the main examples: G. Bataille, R. Caillois, R. Girard, E. Levinas, M. Eliade, and J. Kristeva. For analytic purposes, the author identifies three "common factors” that unite them. Firstly, the influence of the French sociological school (Durkheim, (...) Hubert and Moss, Dumezil, Hertz etc.). Among other things, these scholars studied the religious meaning of blood, violent ascetics and sacrifice, conceptualizing violence as a pledge of social cohesion (Durkheim) or as a factor of transition from the profane to the sacred world (Hubert and Moss). Secondly, the ideas of these six thinkers were inspired by real violence, which they tried to comprehend via the concept of the sacred. In particular, their reflection was influenced by the cultural and personal experience of world wars. Third, this conceptual pair is value-charged and used to create a new religion or interpret the existing ones in heterodox way. As starting point for this creative process, Catholic or Orthodox Christianity, Christian atheism, and Judaism are taken. The author concludes that even if this topos is forgotten today, it undoubtedly remains significant for the history of sociology and philosophy, as well as for cultural history. (shrink)