Vladimir Aleksandrovich Smirnov was born on March 2, 1931. He graduated from Moscow State University in 1954. From 1957 till 1961 he was a lecturer in philosophy and logic at the Tomsk University. Since 1961 his scientific activity continued in Moscow at the Institute of Philosophy of Academy of Sciences of the USSR. From 1970 and till the last days of his life V. A. Smirnov was lecturer and then Professor at the Chair of Logic at Moscow State University. (...) V. A. Smirnov played an important role at the Institute of Philosophy of Russian Academy of Sciences being the Head of Department of Epistemology, Logic and Philosophy of Science and Technology, and the Head of Section of Logic. Last years he was the leader of the Centre of Logical Investigations of Russsian Academy of Sciences. In 1990-91 he founded a new non-goverment Institute of Logic, Cognitive Sciences and Development of Personality for performing research, teaching, editorial and organization activity in the field of humanities. At the Department of Philosophy of Moscow State University and at the Institute of Philosophy V. A. Smirnov and his close colleagues have founded a Russian logical school which brought up many talented researchers who work at several scientific centres in various countries. (shrink)

Since, in accordance with the Constitution of Ukraine, the Church is separated from the state, and religiousness is a private matter of every person, official statistics on the belonging of the citizens of the country to a religious organization, and especially their attitude towards religion, are absent. The only indicators of religious life that are currently recorded by public authorities are active religious organizations. Sometimes sociologists record the existing religiosity of citizens. But I treat these indicators with great caution, because (...) sometimes there are many bravadas and misunderstandings about the nature of religion itself, its attribution to believers. (shrink)

The article considers the issues of modern German political philosophy in accordance with its formation, institutionalization and development. Germany’s political philosophy is analyzed in terms of its interaction with social and practical philosophy. The text states that political philoso- phy belongs to both social philosophy and political science. As a political theory, it is a compo- nent of social theories institutionalized in the modern era. As a political philosophy, it appears as a metatheory of political theory. Political philosophy is also (...) part of practical philosophy, exploring the problems of interaction between ethics and politics and the moral reclamation of the political system of modern society. These issues are themed in the context of the institution- alization of this discipline in the early twentieth century, its transformation into a political reli- gion during National Socialism, the revival after World War II, as well as actualization in such areas of socio-humanitarian sciences as discourse philosophy, functional-system theory of so- ciety, etc. according to the political situation of modern Germany. (shrink)

Some experimental results in science are productively surprising or beautiful. Such results are disruptive in their epistemic nature: by violating epistemic expectations they mark the phenomenon at hand as worthy of further investigation. Could it be that there are emotions beyond these two which are also useful for the epistemic evaluation of scientific experiments? Here, I conduct a structured sociological survey to explore affective experiences in scientific experimental research. I identify that learning the results of an experiment is the high (...) emotional point in the experimenting process. Thus, experimental results can be challenging, beautiful, or boring, and they can worry, amuse, make one sad, and so on. They can also drive meta-cognitive evaluations as well as motivate specific research-related actions. From this, I advance two claims: that emotions beyond surprise and disruptive beauty are epistemically useful in empirical research, and that emotions help to overcome specific challenges of reasoning about new experimental results. (shrink)

Review of the scientific publication: Melnyk V. Civilizational inquiries and the phenomenon of science: [monograph]. Lviv: Ivan Franko Lviv National University, 2022. 480 p.

The author of the paper believes that the unfinished character of Descartes’ philosophical doctrine makes possible underestimation and distorted reception of the basic intention of his meditation concentrated on the problem of human being. This results in spreading the position of technomorphism regarding the doctrine in general and, particularly, the reduction of Des-cartes’ anthropological project to physiology and medicine. Today’s research literature de-monstrates significant shifts in the methodology of the history of philosophy. This makes possible deeper understanding of Descartes’ purpose (...) concerning the creation of a holistic phi-losophical system, which had to be crowned by anthropology, concentrated on the Self-Mastery of human being as a spiritual entity. (shrink)

The name of M. Heidegger is associated with a serious scandal in modern philosophy. This person, who is recognized as the greatest philosopher of the 20th century, turned out to be a staunch opponent of "world Jewry" and a supporter of the "National Socialist Revolution." Are these odious beliefs: a trait of his personalities, his ideological conformism? Or are they organically woven into his philosophy? Heidegger's philosophy is deeply rooted in the very center of European philosophy. And it attracts all (...) of its history, classical ideas and concepts in the course of its thought. Heidegger "introduces Nazism into philosophy”, but is not this dangerous possibility hidden in the bowels of philosophy itself? What is M. Heidegger as the case of philosophy itself? In this article, the author describes the contexts in which the case - the case, the fall, even the collapse - of Heidegger becomes philosophically significant. Appealing to the concept of the late Heidegger das Ereignis (event), it is actualized that philosophical thought, understood as the experience of being, belongs to the contemporary and here relates to all such a whim of the experience of the modern. It is a paradoxical combination of boundary involvement in what is happening and boundary abstraction. Thus, the purity of the article is devoted to the analysis of the events of the early twentieth century, mainly in the intellectual context. The author then turns to Heidegger's philosophy, analyzing the following key points: the phenomenological turn of philosophy and its ontological deepening by Heidegger, the destruction of Kantian criticism and Cartesian double-substance; elimination of abstract reflection. Finally, the author argues in detail why, in his view, the philosophically necessary course of Heidegger's thoughts and the paths echoed by his own course of this authoritarian personality coincide. (shrink)

The only indicators of religious life that are currently fixed by state authorities are existing religious organizations. The official statistics of the religious network, submitted by the State Committee on Nationalities and Religions in early 2008, recorded the presence of 33841 religious organizations in Ukraine in more than one hundred different religious movements, churches and communities. This figure includes 32,493 religious communities, 421 monasteries, 192 religious schools with 18,375 students, 333 missions, and 74 fraternities. The confessions print 383 newspapers and (...) magazines. Considering that the law does not define the obligation to register religious organizations and some of them use it without deliberately going for registration, and that some are officially due to some motives of non-fixed religious movements, and therefore their organizations, then official statistics of the public authority are clearly incomplete. However, even the existing evidence of a kind of religious renaissance in the country. For comparison, in the communist years in Ukraine there were officially recognized only 9 religious movements, which had about 4,5 thousand religious organizations. There were 14 monasteries, one Orthodox seminary in Odessa, and the Orthodox Herald magazine. (shrink)

У статті проаналізовано основні підходи щодо організації професійного розвитку державних службовців. З’ясовано, що одним із основних складових елементів реформи державного управління в частині модернізації державної служби та управління людськими ресурсами визначено реформу системи професійного навчання державних службовців, зокрема шляхом впровадження сучасної цілісної, мобільної та гнучкої системи професійного навчання державних службовців з розвинутою інфраструктурою та належним ресурсним забезпеченням, яка орієнтована на розвиток компетентностей та потреби в професійному розвитку державних службовців. Окреслено основні досягнення реформи системи професійного розвитку, зокрема: сформовано правове поле забезпечення (...) професійного навчання, яке зазнає змін відповідно до потреб, що швидко змінюються; планово і систематично визначаються потреби у професійному навчанні; впроваджено елементи моніторингу якості освітніх послуг; проводиться конкурсний відбір виконавців державного замовлення на професійне навчання через Портал управління знаннями. З’ясовано, що потреби у розвитку та удосконаленні компетентностей державних службовців з різних аспектів європейської інтеграції та впровадження європейських принципів і стандартів у практику публічного урядування в Україні є дуже високими. Виявлено, що для формування єдиних підходів до навчання державних службовців з питань європейської інтеграції необхідно забезпечити, зокрема: розробку навчальних програм відповідно до 35 розділів права Європейського Союзу; організацію навчань та тренінгів для державних службовців, які забезпечують планування, координацію, моніторинг та підготовку звітності щодо виконання зобов’язань України у сфері європейської інтеграції, а також наближення законодавства України до права Європейського Союзу; розробку та реалізацію загальних короткострокових програм підвищення кваліфікації за напрямом «Європейська інтеграція»; проведення аналізу інституційної спроможності та кадрового складу державних органів, відповідальних за виконання завдань у сфері європейської інтеграції. (shrink)

We study logic translations from an abstract perspective, without any commitment to the structure of sentences and the nature of logical entailment, which also means that we cover both proof- theoretic and model-theoretic entailment. We show how logic translations induce notions of logical expressiveness, consistency strength and sublogic, leading to an explanation of paradoxes that have been described in the literature. Connectives and quantifiers, although not present in the definition of logic and logic translation, can be recovered by their abstract (...) properties and are preserved and reflected by translations under suitable conditions. (shrink)

The article Do translocal networks matter for agricultural innovation? A case study on advice sharing in small scale farming communities in Northeast Thailand, written by Till Rockenbauch, Patrick Sakdapolrak and Harald Sterly, was originally published electronically on the publisher’s internet portal on 10 April 2019 without open access.

The relevance of the research problem is due to the need for theoretical justification for determining the structure of the principles of legal responsibility. The purpose of the article is to clarify the structure of the principles of legal responsibility in Ukraine. The leading methodological approach of the research is the structural-functional approach, which allows to consider the principles of legal responsibility as elements of the normative part of the legal system, which have their own functional purpose. The article defines (...) the structure of the principles of legal responsibility; it was established that certain legal responsibility principles were considered as essential elements of the system of legal responsibility principles; the basic requirements for the structure of the legal responsibility principles, which make up its content, are revealed. (shrink)

This book gives a convincing philosophical explanation for the strong persistence of our diverse folk psychological intuitions about the self. For this purpose it introduces, on the one hand, the distinction between subject and self model as proposed by Metzinger, on the other hand, the distinction between a social/normative and a cognitive/organic perspective on the self. The book argues that one needs to take into account both distinctions, if one wants to answer notoriously difficult questions like the one that gives (...) the book its title: Is the self real? (shrink)

In this article the author studies the place and the role of social philosophy in the architecture of the social sciences and humanities. The article focuses on the relationship between social philosophy, theory of society, theoretical sociology and social ethics. Based upon the application of the concept of paradigm in philosophy, the author shows key trends of the development of social sciences and humanities: the turn from the philosophy of conscience to the communication philosophy and the “rehabilitation of the practical (...) philosophy”. In line with these trends, practical discourse philosophy is now playing the central role in the structure of the social sciences and humanities, the author says. By making a distinction between normative and descriptive dimensions of the social sciences and humanities, the author emphasizes the issue of their normative foundation and their moral and ethical re-orientation. The article analyzes discourse as an argumentative practice of founding social norms and values and as a meta-institution legitimizing social institutions. According to this approach, the social philosophy is considered as a meta-theory of social sciences, which include general social theory and theories of social systems. In this context, practical dis- course philosophy is playing a fundamental role for legitimizing specific social institutions. Social ethics also plays an important role, as it complements individual ethics, creating a system of institutional ethics, i.e. of political ethics, economic ethics, ethics of science and technology, environmental ethics. In this architectonics, social responsibility gets a new meaning, incorporating individual responsibility. Social responsibility is not an anonymous responsibility that neglects the individual responsibility, but a common responsibility implemented according to certain rules and procedures and creating the possibility to solve current problems of the globalized humanity. (shrink)

It seems to me that what is lacking in all the arguments of the participants, all of which I have listened to with great interest, is an understanding of one truth, and that is, that it is only with major qualifications that one can look at our Soviet history as the continuation of Russian history and ourselves as the continuers of the many- centuries-old tradition of Russian culture. We have all been "sculpted" not by Russian but by Soviet history and (...) Soviet life. And, of course, this also applies to the Russian Orthodox church. (shrink)

The article covers the development of the idea of ​​patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe, from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in their lives after their (...) resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement. (shrink)

One of the distinctive features of the Twenty-seventh Congress of the CPSU was the extreme attention devoted to the theoretical and practical problems of perfecting socialism. Guided by Marxist-Leninist theory, the Congress underscored particularly that fidelity to this theory consists not in repeating the classical postulates and conclusions of Marxism, but in its creative development on the basis of accumulated experience. The Political Report of the CPSU Central Committee to the Twenty-seventh Congress contained the following statement by Lenin: "'Our theory (...) is not a dogma but a guide to action.' This is what Marx and Engels always said in justly ridiculing the rote memorization and simple repetition of ‘formulas’ capable in the best of cases of only marking out general tasks, which must undergo modifications in accordance with the concrete economic and political circumstances of every particular phase of the historical process.". (shrink)

In the socio-political and religious studies, the hands of Ukraine for some reason are not accepted to write about the civil religion. Some people, in view of the actualization of this phenomenon, even seek to accuse the Branch of Religious Studies of the NASU of anti-denominational intentions. Some see this as a desire to find some kind of spiritual foundation for possible totalitarian regimes in our country. Meanwhile, building a civil society in Ukraine should be relevant not only to the (...) study of civil religion, but also to the implementation of this phenomenon in the process of building a society with which it is directly correlated. (shrink)