As it happened, I became acquainted with E.V. Il'enkov quite late, in the mid- or even the late 1960s. It was only a bit more than ten years before his death that I began to feel at home in his house, was able to visit without calling ahead, and was able to call him by his first name and the familiar "you"—that is, like many, many of not only his true friends but also like-minded thinkers, who became his close acquaintances, (...) most of whom justly considered themselves his pupils … The door would open wide, and Olia, Professor K.I. Salimova, Eval'd's wife and most devoted friend, not at all surprised by the unexpected guest and seemingly even quite happy at his arrival , would try first to draw him into the kitchen and feed him … which she more often than not succeeded in doing. I am not talking about myself: there were always many guests, and this is precisely how they arrived at the Il'enkovs' apartment. Recently, a critic in Literaturnaia gazeta recalled those whom he met in Eval'd's apartment in the 1960s: "This was a tight circle of like-minded thinkers," wrote the critic. "But some of them are no longer with us, while most are far away, beyond our borders." Obviously, he had not been in the house often or had forgotten things over the distance of years. There was no "circle," nor could there have been one—not with this host, not with his lifestyle and way of relating to people. I met a good hundred fine and various people in Eval'd's home: I.N. Korzhavin, V. Davydov, A. Meshcheriakov, S. Vinogradova, N. Dubinin, V. Zinchenko, A. Zinov'ev, Iu. Kamiakin, and … indeed, five pages would not be enough to list the quite famous and the not-quite-so-famous, simply ordinary people with no claim to fame. Nazym Khikmet, A.N. Leont'ev, and B.M. Kedrov were friends of the house … Ever new faces, figures, and words come to mind. I cannot forgive myself: once Eval'd Vasil'evich wanted to take me along to Iurii Liubimov's to read his play Neither God nor Tsar nor Hero … [Ni bog, ni tsar' i ni geroi], but I had some other business, something so important that I do not even remember now what it was, and it is probably not worth remembering. But most likely I was too timid to appear uninvited at the house of a person burning with creativity. The same thing happened with Galich … Eval'd liked especially his song about Zoshchenko. He did not sing it; he narrated it, but in such a way that tears always came to one's eyes. (shrink)

Раскрываются содержание имеющихся концепций, их методология. Рассматриваются существующие в современной историософии парадигмы. Для всех, интересующихся изучением этой важной для современного научного познания темы.

Here we shall employ the term "classical" to denote situations in science in which all propositions satisfy all the laws of classical logic, including that of excluded middle. This means that if x is a proposition of a given field of science, then the following statements will be true in regard to it: "either x or non-x," "either x is true or non-x is true," "x is either true or false." The emphasis here upon the law of excluded middle is (...) associated with the fact that criticism of this law is the basic content of nonclassical criticism of classical logic. (shrink)

I. Mathematical logic has long since come into use in the solution of individual problems of interest in the methodology of science. In this connection the question arises as to how effective this use is, and what its prospects are. Before formulating any general and categorical judgments on that score, it would be useful to discuss special cases of the application of mathematical logic to the methodology of science. In the present article we shall deal with one case of this (...) order, to wit, the utilization of mathematical logic in investigating the problem of possibility and necessity. (shrink)

Various interrelationships between two-valued and many-valued logics are examined in . In the present article we propose to discuss questions bearing on these interrelations which have either not been clearly identified as philosophical in that book, were not given sufficiently detailed explanation, or were not touched upon at all.

The distinctive features of the properties and conditions of research into phenomena of the microworld relative to investigations into phenomena of the macroworld created so strong an impression in important circles that people have even begun to speak of a special logic of the microworld differing fundamentally from that familiar logic which came into being on the basis of the study of phenomena of the macroscopic world. The reader can find information about this in the works of Kuznetsov , Piatnitsyn (...) , and the present author. (shrink)

The intuitions of Raimundus Lullus religious metaphysics are in this article explicated according to the opportunities of the convergence between the medieval and the new time philosophy. Such approach to the creativity of the thinker is possible, because his conception is one sides associated with the mystical symbolic theologism, that is typical for the medieval tradition, over sides develops Lullus the new understanding of the infinity of the world, inherent in the newtime philosophy. This opposition conditions some of the features (...) of Lullus spiritual quest. This quest connected the respect to the past, that causes the homesickness to the lost ideals, together with the progressivity – the presentation of the future. This presentiment is by Lullus expressed as the desire to change the external world. The aim of this change is the approximation of the rational theological base – the model for the real life. Lullus experiences the combination and the unrealized synthesis of this intentions as the tragedy. The acute and intensive conflict of this intentions triggers the practical atheism, when the stimulation of the external distraction of the evil leads causes the appearance and the activation of the new evil. This disaster of life is determined with some aspects of Lullus metaphysics, in that the infinity of God is realized as the infinity of the world. The infinity of the world is by Lullus given as the rational hierarchical order, leading to the creator of the world. The tragedy of life is for Lullus the marker, that emphasizes the crisis of the medieval philosophy, that was based on the revelation. This crisis discovers the land of new philosophy. This philosophy stresses the autonomy of the human personality. (shrink)

Philosophy after Hiroshima offers a philosophical analysis of the issues surrounding war and peace, and their challenges to ethics. It reminds us that the threat posed to civilization by nuclear weapons persists, as does the need for continuing philosophical reflection on the nature of war, the problem of violence, and the need for a workable ethics in the nuclear age. The book recalls the atomic bombings of Hiroshima and Nagasaki as the beginning of the nuclear age, the Cold War, and (...) subsequently of the hegemonic unilateralism of the sole superpower. Reviewing early critical responses to the first atomic bombings by such figures as Camus, Sartre, Russell, Heidegger, Jaspers and others, the authors themselves respond to contemporary threats to peace, including the US "global war on terrorism," the recrudescence of militarism, and the continuation of imperial power politics by other means. In the nuclear age, the use of military force as a political instrument threatens the future of humanity. This poses formidable challenges to philosophy and calls for its transformation. In using memories of the atomic bombings to help us to grasp the moral implications of the current escalation of global violence, the authors hope to show the urgent relevance of nonviolence in the contemporary context. Drawing on a range of philosophical traditions Taoist and Western the contributors take up a welter of philosophical and political concerns of topical interest, including human rights, toleration, the politics of memory, intercultural dialogue, the ethics of co-responsibility, and the possibility of a cosmopolitan order of law and peace. Going beyond postmodernism and deconstruction, several of the authors develop a post-critical, constructive paradigm of thinking a philosophy of the possible and a new methodology for the realization of the creative potential of the humanities. Philosophy is viewed as a peace-promoting global dialogue. (shrink)

The creativity of Rozanov is realized as the flow of experiences and associations. This experiences are putting together by means of the topic-conception “becoming”, that belongs to ancient categories. This categories are used to collect the dividual intuitions of Rozanov. Doctrine of Rozanov is interpreted as the coordination between the outside and the inside ranges of becoming. The inside rang of becoming includes by Rozanov the movement of people and things from birth to death. The inside ranges are corresponded with (...) concrete things and represents the complex analogues to the outside range. The specific by Rozanov lies in the impossibility of things to stop eternal formation. By Rozanov this formation eventually determines itself. It is by Rozanov the folded type of entropy. Rozanov explicates forms of entropy, when he describes his life und the being of world. His descriptions are the is the evidence. We explain the cosmos by Rozanov with help of ancient ontological categories and determine his creativity as an interaction between cosmos and chaos. To find balance between cosmos and chaos is the main eksistential problem of his doctrine and life. The decision of this problem is by Rozanov imposable, but this impossibility gives the opportunity to understand the world of Rozanov in context of different directions of philosophy. (shrink)