This research is devoted to the study of scientific and methodological aspects of providing students with physical education. The research is based on the works of Russian teachers who have adopted the experience of the new higher education program for bachelor's degree. The starting point for the development of new concepts is the latest edition of the Federal State Educational Standard for Higher Education. The purpose of the study is to analysis of the scientific and methodological support of physical education (...) of students under the Federal State Educational Standard program. In the course of the research, we study the most important aspects of the formation of physical skills with the help of basic and additional types of interaction between a teacher and students. Scientific novelty lies new look at complex education, which includes an expanded set of methods, technologies for the development of cognitive interest, activity, physical skills and motivation for active recreation, a healthy lifestyle. The design technology of 2021, based on the method of new generation projects by Evgenia Semyonovna Polat, is a separate factor. The result of the study was the definition of the scientific and methodological aspects of providing physical education in the main and additional types of interaction between the teacher and students, including physical culture, sports, elite sports, competitive tests, project technology and distance learning format. (shrink)

This chapter contains sections titled: 1 2 3 4 5 6.

I discuss the role of beauty in physics. Physicists are sometimes described as platonists for their conviction that the fundamental laws are elegant and aesthetic arguments represent an important epistemic tool. After a review of the ideas of Plato and some of the leading figures of modern physics, which suggest that this is indeed the case, I present a list of current aesthetic criteria. I focus on symmetry and unity and demonstrate their increasing relevance in an array of experimentally verified (...) theories. I also deal with an open issue of naturalness as the third criterion. The laws of nature appear increasingly beautiful as we uncover them, and it is important to see if the trend continues in the future. (shrink)

Clearly in contrast to the sociosymbolic approaches that underlie the positions of Butler or Derrida, this article delves into a materialist and machinic reading of the ontology of Deleuze and Guattari. This ontology is the basis of a posthumanist conception that allows to join political philosophy, technology and biology understood as complex rhizomatic systems. From this point of view, we propose to construct an antagonistic posthumanist politics that is an alternative to the pluriversal ethics defended by Braidotti. We believe that (...) the latter maintains an excessively liberal position that prioritizes inclusion as a new form of consensus in the face of conflict. (shrink)

Ovaj članak predstavlja tragove ranoga vedāntskog tumačenja Maitreyī-brāhmane, jednog od najpoznatijih dijelova Brhadāranyaka-upanišadi u Brahma-sūtrama, temeljnom tekstu filozofske škole vedānte. Predmet diskusije je egzegeza Maitreyī-brāhmane prema trima starodrevnim komentatorima Āśmarathyi, Audulomiu i Kāśakrtsni. Cilj je ovog rada pokazati kakve se metode tumačenja upanišadskih tekstova koriste u različitim vedāntskim školama. Također možemo vidjeti tehnike tumačenja preuzete iz pūrva-mīmāmse, škole tumačenja vedskih tekstova, koje su preoblikovane za tumačenje upanišadi. Članak također pokazuje kako filozofsko stajalište o odnosu sopstva i apsoluta služi egzegetskoj svrsi (...) pomirenja različitih upanišadskih učenja. Učenje BS i starodrevnih komentatora je bhedābhedavāda, istodobna različitost i nerazličitost sopstva i apsoluta. Śankara tumači sūtre kao da poučavaju monistički iluzionizam. On na dvije razine istine razlikuje niži brahman i najviši brahman. Na ovaj je način mogao pomiriti sva upanišadska učenja, bilo da naginjuteizmu ili monizmu. Važna je i hermeneutička rasprava Śankarina s bhedābhedavādinom Bhartrprapañcom o prirodi znanja i djelovanja, odnosno prvenstvu upanišadi koje se bave znanjem brahmana nad brāhmanama koje se bave obrednim djelovanjem.This article presents some traces of early vedāntic interpretations of Maitreyī-brāhmana, one of the most famous parts of Brhadāranyaka-upanishad, in the Brahma-sūtras, the fundamental work of the philosophical school vedānta. Topic under discussion conveys the exegesis of Maitreyī-brāhmana according to three ancient commentators, Āśmarathya, Audulomi and Kāśakrtsna. The purpose of this article is to show the methods of interpretation of upanishadic passages in different vedāntic schools. Also, we can see some techniques of interpretation taken from pūrva-mīmāmsa, the school of vedic interpretation, and adapted for upanishadic interpretation. The article shows how the main philosophical standpoint on the relation of the self and the absolute serves the exegetical purposes. So the standpoint of the BS and the ancient commentators is bhedābhedavāda, teaching of both the difference and non-difference between the self and the absolute, like sparks and fire. Śankara interprets the sūtras as teaching monistic illusionism. He also differentiates between the two levels of truth and accordingly the lower brahman and the highest brahman. In this way he was able to reconcile all upanishadic passages, whether they inclined to theism or monism. There is also an important hermeneutical discussion of Śankara with bhedābhedavādin Bhartrprapañca on the nature of knowledge and action and priority of the upanishads, part of sacred canon dealing with knowledge of brahman over the brāhmanas, which are dealing with ritual action. (shrink)

This paper discusses the reliability of the criteria for determining Śaṅkara’s authorship established by Paul Hacker. His analysis of terminological peculiarities is based on only one of Śaṅkara’s works—the commentary on the Brahma-Sūtras. Therefore, doubt arises as to whether these criteria also apply to other works that we can claim to be authentic. First, it will be argued that the commentaries on the Bṛhadāraṇyaka- and Taittirīya-Upaniṣad are works that can be—with reasonable certainty—considered authentic. When applied to these two works, Hacker’s (...) criteria work remarkably well, and the commentaries on the Taittirīya- and Bṛhadāraṇyaka-Upaniṣad share the same terminological and conceptual features with the Brahma-Sūtra-Bhāṣya. Moreover, in most cases, it is possible to distinguish the usage of some terms and concepts from Sureśvara and Padmapāda. On the other hand, Sureśvara and Padmapāda use some of these terms in a quite similar way as Śaṅkara, but differently than the later Advaitins, indicating that a sharp line between Śaṅkara on the one hand and Sureśvara and Padmapāda on the other cannot be drawn in many cases. Also, the writings of these authors—especially Padmapāda—represent a transitional phase in the development of certain Advaita Vedānta concepts although the outlines of some peculiarities by which the later Advaita Vedānta differs from Śaṅkara can already be found sketched by Śaṅkara himself. (shrink)

Ficción y mito son algo más que lenguajes o formas narrativas, son estructuras arquitectónicas a través de las que se fija el pensamiento y su forma manifiesta de aparecer en la cotidianidad; este texto pretende rastrear la fundación de América Latina a través de la literatura en su forma de ficción y mito.

With the discovery in 1995 of the first planet orbiting another star, we know that planets are not unique to our own Solar System. For centuries, humanity has wondered whether we are alone in the Universe. We are now finally one step closer to knowing the answer. The quest for exoplanets is an exciting one, because it holds the possibility that one day we might find life elsewhere in the Universe, born in the light of another sun. Written from the (...) perspective of one of the pioneers of this scientific adventure, this exciting account describes the development of the modern observing technique that has enabled astronomers to find so many planets orbiting around other stars. It reveals the wealth of new planets that have now been discovered outside our Solar System, and what this means in terms of finding other life in the Universe. (shrink)

In the literature, Fair Trade (FT) goods are usually associated with other products differentiated by process attributes such as organic food, genetically modified (GM) food or child labour-free clothing. All of these products are regarded as credence goods. This classification refers to the simplified definition of credence goods, which describes product attributes which consumers cannot evaluate, even after having consumed the good. Focusing on the characteristics of FT goods, this article proposes a reassessment of the link between FT goods and (...) credence properties as defined by Darby and Kami. We first demonstrate that (1) the usual classification masks important particularities of FT goods compared to other goods with process attributes and (2) the full definition of credence goods may even provide a better description of the quality of FT goods. However - and this is our second theoretical contribution - the lack of consensus among experts concerning FT standards and their level of efficiency encourage us to consider FT goods as indeterminate goods as defined by Lupton. This result leads us to suggest a new typology of product attributes summarized in an innovative diagram. It sheds light on how competition between the different FT approaches works and why the FT market is still confined to a niche, if not threatened with collapse. We mainly illustrate our theoretical analysis with observations relating to the French FT market and institutions. (shrink)

Discussions about the evolution of human social cognition usually portray the social environment of early hominins as highly hierarchical and violent. In this evolutionary narrative, our propensity for violence was overcome in our lineage by an increase in our intellectual capacities. However, I will argue in this article that we are at least equally justified in believing that our early hominin ancestors were less aggressive and hierarchical than is suggested in these models. This view is consistent with the available comparative (...) and palaeoanthropological evidence. I will show that this alternative model not only does not support long-held views of human origins, but also has important consequences for debates about the evolution of our capacity for normative guidance. _1_ Introduction _2_ Philosophical Motivation _3_ The Puzzle of Hominin Evolution _4_ The Mosaic Hypothesis _5_ Evidence for the Model _6_ Palaeoanthropological Support _7_ Philosophical Consequences. (shrink)

In recent work, the authors have established the group configuration theorem for simple theories, as well as some of its main applications from geometric stability theory, such as the binding group theorem, or in the $\omega$-categorical case, the characterization of the forking geometry of a finitely based non-trivial locally modular regular type as projective geometry over a finite field and the equivalence of pseudolinearity and local modularity. The proof necessitated an extension of the model-theoretic framework to include almost hyperimaginaries, and (...) the study of polygroups. (shrink)

Será la guerra, justamente, el escenario propicio para el abuso de cadáveres con fines políticos, en el que confluyen dos elementos consustanciales al Mal. El primero apunta a la negación del Otro como ser humano y sujeto de derecho, lo cual habilita al agresor para proceder con crueldad sobre su víctima. El segundo remite a la gradual “espectacularización” del cadáver, cuyas imágenes develan el ensañamiento con el Otro. Del arte a las imágenes digitales, las escenografías del Mal se despliegan de (...) modo polisémico. El drama, por lo tanto, acontece en la puesta en escena del sufrimiento del otro, reside no solo en el rostro de dolor y el grito de muerte del derrotado -o en el placer, coraje o valentía de su verdugo-, sino también en un más allá, en el uso y abuso del cadáver enemigo para prolongar el daño y el dolor -directa o indirectamente- en el deudo y su comunidad. (shrink)

RESUMEN Para analizar la gubernamentalidad neoliberal, se asume como problema la caracterización de las formas contemporáneas de ejercicio del poder bajo una nueva modalidad de soberanía política localizada en el mercado. Se proponen las nociones de inmunidad y excepción como claves hermenéuticas, y se establece un diálogo entre las derivas foucaultianas de los trabajos de R. Esposito y G. Agamben. Se muestra cómo la relación entre poder y vida asume una forma estratificada y diferenciada, siguiendo una racionalidad de gobierno que (...) encuentra en el cálculo del riesgo el operador funcional de sus intervenciones estratégicas sobre la población. ABSTRACT In order to analyze neoliberal governmentality, the article addresses the issue of the characterization of contemporary forms of exercise of power under a new modality of political sovereignty located in the market. It suggests the notions of immunity and exception as hermeneutical keys and establishes a dialogue between the Foucauldian drift of the work of R. Esposito and G. Agamben. The article also shows how the relation between power and life takes on a stratified and differentiated form when it follows a rationality for government that makes risk calculation the functional operator of its strategic interventions in the population. (shrink)

I argue that, after Dewey, Peters was the first modern philosopher of education to write material (in English) that was both philosophically respectable and relevant to the day-to-day concerns of teachers. Since then, some philosophers of education have remained (more or less) relevant but not really respectable while others have ?taken off into the skies? learning acclaim from the philosophical community but ceasing to produce anything which would be of any relevance to teachers in their work. I suggest that Peters (...) might again point the way towards a form of academic philosophy of education that is both relevant and reasonably respectable. (shrink)

Ovaj članak istražuje neke usporednice novoplatonističke tradicije filozofskih komentara uz Platōna i Aristotela. Uz to istražuje egzegetske metode usuglašivanja tih dvaju velikih antičkih mislilaca. Ako prihvatimo Sorabjijevu tvrdnju da je cilj novoplatonističkoga usuglašivanja obrana poganskih filozofa od kritike kršćanskih mislilaca možemo vidjeti jasnu usporednicu s vedāntom koja je branila koherenciju svetoga upanišadskog kanona od buddhističke kritike. Ovaj se članak usredotočuje na novoplatonističkoga komentatora Amonija koji je pokušao usuglasiti Aristotelov nauk o Nepokrenutom pokretaču s Platonovim naukom o Demijurgu i Ideji dobra. (...) S druge strane u Indiji možemo vidjeti sličan pokušaj usuglašivanja različitih upanišadskih učenja o najvišem biću.This article explores some parallels between neoplatonist tradition of philosophical commentaries on Plato and Aristotle and explores some exegetical techniques of harmonisation of these great ancient thinkers. If we accept Sorabji’s claim that the aim of this reconciliation is neoplatonist defence of pagan thinkers from the attack of Christian philosophers than we can see a clear parallel with Vedānta which was defending the coherence of upanishadic sacred canon against Buddhist attack. The paper is focusing on neoplatonist commentator Ammonius who is trying to reconcile Aristotle’s Unmoved mover with Plato’s Demiurge and the Idea of good. On the other side, in India we can see very similar project of harmonisation of the different upanishadic teachings of the highest being. (shrink)

There is nothing like power in itself. What we can experience is only the particular forms and effects of the power relations. Similarly, there is no single and universal definition of power. The concept of power embodies its various relations and aspects, such as power relations, the relationships between power and institutions, go- vernment, influence, authority, coercion, violence, manipulation, freedom. Attention is paid to each of these relationships and aspects. Their interconnections and differences are shown as well.

The article tells about the philosophical analyze of rationality. Traditionally several main types of scientific rationality are distinguished: classical scientific rationality, non-classical scientific rationality, and also post-non-classical types of scientific rationality. The classical type of scientific rationality concentrates the whole attitude exclusively on the object of scientific cognition only. For non-classical scientific rationality the most characteristic is the idea that the object of scientific cognition is correlated with the means and operations of cognitive activities. Post-non-classical scientific rationality is realized by (...) philosophers mainly as taking into account the correlation of knowledge about the object of scientific cognition not only with the means of cognitive activities but also with all value-target structures of cognitive activities. In the twentieth century many philosophers began to realize slowly that there shouldn't be only one possible rationality but there can be and even should exist absolutely different types of rationality. Moreover, only in the twentieth century philosophers were able to understand to the full extent that even the nature rationality couldn't be unchangeable forever, that is the same. The nature of rationality couldn't be without changes that absolutely stable. In contemporary social consciousness the most serious grounds for study and analyses of present contradictions between scientific and social types of rationality can be the connection of every scientific rationality with production of such important global risks which are very dangerous for the whole contemporary civilization and which it experiences rather often in complicated way (the well-known examples are Chornobyl, Fukushima, Costa Concordia etc.). (shrink)

Auf der Welt kennen wir einerseits eine große Vielfalt unterschiedlicher Kulturen, andererseits aber auch die Tendenz zum Verschwinden dieser kulturellen Vielfalt – kulturelle Entropie. Gleichzeitig erstarkt die Dominanz der modernen Kultur und bringt eine Homogenisierung der Kulturen mit sich. Auf die neolithische Revolution war eine kulturelle Explosion, auf die industrielle Revolution eine kulturelle Implosion gefolgt. In der Arbeit werden zwei Thesen problematisiert: Die Vielfalt der Kulturen ist ein Wert für die Menschheit, und Kulturhomogenisierung ist eine unvermeidbare Tendenz in der kulturellen (...) Evolution des Homo sapiens. Die grundlegende These lautet, dass sich in der Modernität zwei parallele Homogenisierungsprozesse abspielen: eine biotische und eine kulturelle Homogenisierung. Im Globalisierungsprozess sind beide Tendenzen empirisch erkennbar. Paradox ist aber, dass sowohl die kulturelle als auch die biologische Vielfalt geschützt, die Kultur- und die biotische Homogenisierung dagegen kritisiert werden, während sich gleichzeitig die globale Tendenz der kulturellen Implosion fortsetzt. Zur Untermauerung dieser Thesen werden die Ergebnisse empirischer Untersuchungen über die Perspektiven der kulturellen Vielfalt in der Welt präsentiert. Es werden die Phänomene der kulturellen Vielfalt, der vormodernen und der modernen Kultur bewertet. An einer entsprechenden Untersuchung nahmen Studenten dreier Fachrichtungen teil: Kunst, humanistische und technische Studenfächer. Die Ergebnisse wurden unter Berücksichtigung der jeweiligen Studienrichtungen, der Religiosität, der politischen Orientierung und des Geschlechts der Studierenden analysiert. (shrink)

The volume contains 37 invited papers presented at the Congress, covering the areas of Logic, Mathematics, Physical Sciences, Biological Sciences and the ...

Podrobna istraživanja o Petrićevu grobu, provedena u crkvi Sv. Onofrija u Rimu, u Muzeju Torquata Tassa u Rimu i u literaturi o Tassu urodila su spoznajom o karakteru odnosa između Franje Petrića i kardinala Cinzija Aldobrandinija za vrijeme Petrićeva rimskog razdoblja: Petrić je bio službeni dvorski filozof kardinala Aldobrandinija, državnog tajnika Papinske države i nećaka pape Klementa VIII. Kardinal Aldobrandini, tijesno povezan s Torquatom Tassom, najvjerojatnije je odlučio da Petrić bude ukopan u Tassov grob u crkvi sv. Onofrija u Rimu, (...) da mu dvorski pjesnik i filozof počivaju zajedno.Thorough research on finding Petrić’s grave, conducted in the Church of St. Onophrio and the Torquato Tasso Museum in Rome, as well as in literature, has resulted in the knowledge about the nature of relationship between Franjo Petrić and Cardinal Cinzio Aldobrandini during Petrić’s Roman period: Petrić was the official court philosopher of Cardinal Aldobrandini, the secretary of State of His Holiness the Pope, and the nephew of Pope Clement VIII. Cardinal Aldobrandini, closely connected with Torquato Tasso, most likely chose Tasso’s grave in the Church of St. Onophrio in Rome as the place of Petrić’s burial, in order that his court poet and philosopher rest together. (shrink)

Što se može očekivati od susreta i dijaloga između kulture i Crkve ? Polazna točka u ovoj raspravi je novum kojega je iznjedrio Drugi vatikanski sabor; kulturalno gledano, on predstavlja događaj kojim su srušene umjetne prepreke između kulture i Crkve . Upravo taj događaj čini se da je širom otvorio vrata susretu i dijalogu između Crkve i kulturalnog ambijenta u kojemu se i Crkva nalazi.Crkveno-teološko zauzimanje za dijalog sa suvremenom kulturom moralo bi, prema autorovu mišljenju, ispuniti neke zahtjeve ili pretpostavke, (...) kako bi taj dijalog ne samo bilo lakše ostvariti nego da donese i određene plodove svijetu i čovječanstvu. Jedna od prvih pretpostavki jest simpatija u odnosu prema svijetu i vremenu u kojemu se živi i djeluje; to je neophodan prvi korak u uspostavljanju »prvoga kontakta« između Crkve i kulture. Druga je pretpostavka ona koja se odnosi na snažniju valorizaciju uloge lokalnih crkava koje se čine primjerenijim subjektima što će lakše naći dodirne točke između općeljudskih pitanja i kulturalno elaboriranog navještaja vjere. Nadalje, unutar Crkve sve važnije mjesto i ulogu u vođenju dijaloga sa suvremenom kulturom trebaju imati vjernici-laici, tj. muževi i žene više uronjeni u razna svjetska životna područja kao što su politika, gospodarstvo, zdravstvo, itd. Unutar same Crkve valjalo bi sjediniti tzv. »benediktinsku duhovnost«, koja privilegira autoritet , s tzv. »franjevačkom osjetljivošću« koja je više usmjerena na bratstvo/sestrinstvo , ne samo među ljudima nego i sa svim stvorenim. Konačno, ne treba zaboraviti niti razlikovanje između vjere i teologije : to razlikovanje, koje ne znači strogo dijeljenje, otvara prostore da se različitim kulturalnim načinima izrekne vjera u Isusa Krista u različitim ozemljima i ambijentima u kojima ljudi obitavaju.What is to be expected from an encounter and dialogue between culture and the Church ? The starting point of this paper is the novelty introduced by the Second Ecumenical Council of the Vatican; culturally speaking, it represents an event with which the artificial obstacles between culture and the Church were pulled down. It seems that it was this event precisely that fully opened the doors to the encounter and dialogue between the Church and the cultural environment which the Church is also part of.The Church and theology’s advocating of dialogue with contemporary culture must, according to the author, meet a number of requirements or presuppositions not only for this dialogue to be conducted without unnecessary difficulty, but also for it to be fruitful for the world and humanity. One of the first presuppositions is sympathy in relation to both the world and times we live in; this first step is essential in the Church’s making “first contact” with culture. The second presupposition pertains to a more potent valorisation of the role of local churches , which seem to be more appropriate subjects to be able to more easily locate connection points between universally human questions and the culturally elaborated annunciation of faith. Furthermore, those who should have an increasingly more important role within the Church itself in leading this dialogue with contemporary culture are worshiping laymen, i.e. men and women who have been deeply and greatly involved in the various universal fields of life, such as politics, economy, health services, etc. Within the Church the so-called ‘Benedictine spirituality’, which privileges authority , should be merged with the so-called ‘Franciscan sensibility’, which is more directed towards a brotherhood/sisterhood not only between people but also with all that is created. Finally, the difference between faith and theology must not be forgotten either: this difference, which does not imply a strict division, creates space for the faith in Jesus Christ to be professed in the different ways of the cultures and environments that people live in. (shrink)