In the heroic chronicle of Russia's revolutionary movement, the Decembrists - representatives of the first stage of that movement - hold a special place. The boldness of the initiative they displayed, the self-sacrifice of the heroes who rose in struggle against the autocracy, the at least partly conscious intention of creating - albeit at the price of their own lives! - a historic precedent: all this compels one to look closely at the moral content of their activity. The significance of (...) the moral factor in the historical experience of Decembrism is determined by yet another noteworthy circumstance: the finest members of the nobility were rising against the privileges of their own class. This feature was noted by Herzen when he wrote that this movement included members of the wealthiest and most famous noble families of Russia, and that "Pestel' proposed to them that they seek, even at the cost of their lives, the expropriation of their own estates.". (shrink)

The Patriotic War of 1812 was a tremendous historical testing of our people against the world's most powerful enemy — the army of Napoleon. The treacherous invasion of Russia by the Napoleonic hordes called forth in our country a feeling of hatred for the foreign conquerors, self-sacrifice and heroism. The people as a whole rose to struggle against the invaders. Alongside the Russian Army there were numerous folk levies and guerrilla bands, all with the single motive of freeing their homeland (...) from the foreign conquerors. Whereas Napoleon's was a war of conquest against Russia, the War of 1812 was, from the very outset, a just war of national liberation for their country on the part of the Russian, Ukrainian, Belorussian and other peoples. (shrink)

Cosmology is currently a broad and rapidly developing field of knowledge.

In joining a discussion of the subject, object, method, and other specifications of culturology, one should first define one's view of the correlation between culture and history, culturological and historical knowledge, the purposiveness of history as a social movement, and its certainty as a science. From the point of view of positivist philosophy and the social science based on it, history a priori lacks any teleology, goal-orientation, or inner meaning and is simply the sum of the collective life of people. (...) I would even risk defining the historical process as a dynamics of people's realization of the collective forms of their life activity and an accumulation of justified models of the corresponding social experience. In that case, historical knowledge can be defined as a special way of describing and systematizing the most socially significant processes and results of people's realization of their sociality, that is, technologies of collective existence. I draw attention to the fact that what we are talking about, first of all, is the way we-the interested people-have chosen to describe past events we had systematized in some way or another on some suitable basis. In itself, history is not a living entity and cannot have any independent goals, meanings, intentions, or other manifestations of free will, which are characteristic of a freely acting human individual. (shrink)

When people speak of the precipice on which we are sitting, they often appeal to some particular features of Russian culture, the Russian people, etc. I will not be discussing this point. I do not want to do so mainly because such discourses very often amount to no more than a peculiar type of racism.

The present epoch is one of transition from capitalism to socialism, within which two opposite social systems exist simultaneously. Inasmuch as one of the systems - that of capitalism - is a source of wars, and the system of socialism is the source of peace, questions pertaining to the place of military means in the struggle between the two systems, questions of the struggle between the forces of war and peace and for the cessation of wars between peoples, constitute one (...) of the most important elements in the meaning of the epoch. The resolution of the Central Committee of the CPSU "On the Sixtieth Anniversary of the Great October Socialist Revolution" [0 60-i godovshchine Velikoi Oktiabr'skoi sotsialisticheskoi revoliutsii] states: "The Great October opened a new epoch - that of the transition of humanity from capitalism to socialism, the epoch of struggle for liberation of people from imperialism, for cessation of wars between peoples, for overthrow of the dominance of capitalism, for socialism.". (shrink)

This allegory is among the most well-traversed passages in Plato's dialogues and deservedly so. Its emotional impact is undeniable, yet it confronts the reader with several problems of interpretation. There is a strong sense that it is of central importance to the crucial questions of the Platonic philosopher's education and his role in society, and it possibly holds one key to an understanding of the Republic as a whole.

Esta obra visa mostrar os conflitos sobre a língua nacional causados pelo funcionamento político do simbólico, durante o governo de JK - anos 50 do século XX.

There is no general agreement among scholars that Aristotle had a unified concept of phantasia. That is evident from the most cursory glance through the literature. Freudenthal speaks of the contradictions into which Aristotle seems to fall in his remarks about phantasia, and explains the contradictions as due to the border position which phantasia occupies between Wahrnehmung and thinking. Ross, in Aristotle, p. 143, talks of passages on phantasia in De Anima 3. 3 which constitute ‘a reversal of his doctrine (...) of sensation’ and perhaps do not ‘represent his deliberate view’. This is a serious state of affairs, since De Anima 3. 3 is Aristotle’s main discussion of phantasia. Of passages on phantasia, appearances and images in De Anima 3. 3, Hamlyn says: ‘There is clearly little consistency here’. Even Schofield, who is more optimistic about saving the unity of Aristotle’s concept than the last two scholars, grants that ‘some of the inconsistencies of Aristotle’s account seem more than merely apparent’.1 He thinks of Aristotle’s phantasia as a ‘loose-knit, family concept’. My purpose here is to suggest that Aristotle is more consistent in his use of phantasia than his critics will allow him to be. The translation of the term as imagination frequently adds unnecessarily to the confusion, so I shall avoid it and use transliteration instead. (shrink)

L’Intelligenza Artificiale Generativa (IAG) pone sfide inedite all’educazione universitaria. Dalla definizione dei contenuti alla valutazione delle prove e alla determinazione delle modalità di esame, questo nuovo e potente strumento inaugura una stagione di cambiamenti su cui è urgente riflettere. La tecnologia contribuisce da sempre a dare forma al lavoro didattico, il quale evolve anche alla luce delle opportunità e dei rischi che essa introduce. Come far sì che l’evoluzione stimolata dall’IAG sia felice, ovvero serva i valori e gli obiettivi della (...) didattica e delle persone che la vivono? Ne ho discusso con alcuni colleghi dell’Unità di Studi META del Politecnico di Milano – docenti impegnati a vario titolo in corsi di carattere filosofico e sociale rivolti a studenti di formazione tecnica. (shrink)