J. T. Hooker argues that at Il. 24.649 πικερτομων must mean ‘taunting’ and, since ‘taunting’ makes no sense, that πικερτομων must have entered our Iliad at this point from a version of the Iliad slightly different from ours in which it did make sense. I wish to argue that πικερτομων has a meaning different from ‘taunting’, which makes good sense of this, and every other, context.

Lenin's work "On the Significance of Militant Materialism," written in the spring of 1922, is justly regarded as the philosophical testament of our leader. In it, the tasks of the day were merged with the tasks of the entire epoch on the basis of a profound analysis of reality.

The improvement of man, of his ideological and political, occupational, and moral qualities, is a most important condition for success in the building of communism. The socialization of the new man as a creatively active, spiritually rich, and harmoniously developed personality is a goal in our Party's program. It is becoming increasingly obvious that the process of socialization means much more than familiarizing a person with the ideological principles and norms of behavior of a citizen of developed socialist society. Socrates (...) long ago was astounded by the illogic of the man who knew what was good but did what was bad. (shrink)

_Purpose._ The article aims to problematize the forms of correlation between the fundamental category of freedom and the phenomenon of resentment in the context of the formation of ethical discourse, as well as to consider the symbolic mechanisms of the collective imagination in the formation of a picture of the human world. _Theoretical basis__._ The study uses the method of historical and philosophical analysis and methods of the humanities – hermeneutics and phenomenology. _Originality._ An attempt is made to comprehend the (...) correlation between freedom as a category of philosophical anthropology and practical philosophy and the phenomenon of resentment. _Conclusions._ The ethical category of freedom, explicitly or implicitly, significantly shapes the content of the process of choice and social action by a person, which can be manifested in discursive practices and narratives of ideologies, public opinion and collective imagination. Symbolic mechanisms of human consciousness record the paradoxical correlation and at the same time the antithesis of reality reception and meaning generation between rational awareness and existential experience, humanization and appropriation of freedom and emotional-affective, reactive attitude of a person to narratives, motives, symbols and images of resentment. At the same time, freedom can presuppose the conscious content of resentment, while resentment deforms the concept of freedom into arbitrariness or violence, appealing not only to the archaic values of tribalism, but also to the rational basis of individual freedom of the individual, on which the philosophical tradition of the West is based. The resentful forms of thinking and emotional reception of reality function as symbolic constructions, that is, they can have a wide and internally contradictory field of interpretations. Western philosophical thought has a significant potential to reinterpret the challenges of the phenomenon of resentment based on the tradition of ontotheology and ethics of discourse due to the specific rationalism of the vision of the philosophy of freedom. (shrink)

A remarkable phenomenon in our present-day culture has been the broad interest shown in the history of Russian thought, which is continually, and sometimes even from unexpected quarters, showing itself to be of topical interest. Recently, and particularly in connection with the publication of the works of N. F. Fedorov, there has been an exchange of opinions in the pages of various journals with regard to the essence of his philosophical views, revealing not merely conflicting, but in a number of (...) cases mutually exclusive assessments of those views. (shrink)

A considerable increase in interest in Soviet philosophy has been observable of late in the capitalist countries. There are various reasons for this. Some seek to understand its meaning so as to define their attitudes toward it, while others find it of interest for entirely different reasons — a target of criticism.

Glava 1. Religiozno-filosofskie istoki teisticheskogo uchenii︠a︡ o Boge-Absoli︠u︡te, absoli︠u︡tnoĭ Lichnosti i religioznoĭ psikhologii Rossii XIX v. -- Lichnostʹ v probleme Boga kak Absoli︠u︡ta i religioznoĭ psikhologii v Rossii XIX veka -- Religiozno-filosofskoe predstavlenie I.P. Chetverikova ob absoli︠u︡tnoĭ Lichnosti v kontekste teisticheskoĭ i psikhologicheskoĭ mysli -- Uchenie professora Kievskoĭ Dukhovnoĭ Akademii I.P. Chetverikova o lichnosti v kontekste russkoĭ teisticheskoĭ mysli i ideĭ umozritelʹnoĭ psikhologii XIX veka: Dissertat︠s︡ii︠a︡ kandidata bogoslovii︠a︡.

Les colonies de Terre Sainte, en dépit de trois croisades successives, ont abordé le dernier quart du 13e siècle dans un état de faiblesse inquiétant. Le pape Grégoire X a essayé durant cinq ans de redresser la situation par tous les moyens. L'A. retrace tout d'abord la destinée exceptionnelle de ce pape, de son vrai nom Tebaldo Visconti, né à Plaisance en 1210 et mort à Arezzo en 1276. Il étudie ensuite l'action de Grégoire X dans son redressement spirituel de (...) l'Orient latin. Son désir profond de venir en aide à la Terre Sainte s'exprima aussi dans des mesures financières. Les limites de l'action du Saint-Siège sont étudiées ainsi que le soutien logistique des colonies franques de Syrie apporté au pape. L'évolution de la conjoncture internationale compromit sérieusement à partir de 1273 les retombées ses efforts. (shrink)