The question of the role of science in the development of our society, and the role of the social sciences in particular, loomed large in the decisions of the 23rd Congress of the CPSU. This was a consequence of the tasks posed by the present stage of the building of communism. The proceedings and decisions of the Congress emphasized the rapid advance of science, its increasing influence upon all aspects of the material and intellectual life of society, and the need (...) to assure high rates of scientific and technological progress on the basis of the growth of all branches of knowledge and the extensive introduction of the achievements of science into industry. In the Report of the Central Committee of the CPSU to the Congress, considerable attention was given to the social sciences, upon which the party is now placing even greater responsibility. "The elaboration of important problems in economics and politics, philosophy and sociology, history and law, and in other social sciences, in close association with the practical work of the building of communism," said L. I. Brezhnev, "is a most important task for Soviet scholars." Further, he emphasized: "The development of the social sciences and the introduction of their recommendations in practice play no less important a role than the employment of the achievements of the natural sciences in the sphere of material production and the development of the intellectual life of the people" . These statements call for thorough consideration. (shrink)

The Soviet people and our Party have, with unprecedented creative inspiration, set about the practical execution of the historic decisions of the 22nd Congress of the Communist Party - the Congress of the builders of communism.

There is its own philosophical tradition in Russia. The traditional Russian philosophy is idealistic and religious. The basic categories of traditional Russian philosophy: "Ideal", "Sofia", "Sobornost", « Beauty, True, Kind (the Blessing)». The basic problem of Russian philosophy is to find the way of rescue mankind. One of the cardinal problems is the problem of civilization choice: East – West - Russia. According to the method of Russian philosophy it is not so analytic, but it is (...) synthetic. Synthetic character of Russian philosophy was most full embodied in V.S.Solovjev's philosophical system (1853-1900). In Russian philosophy the person, its destiny in the world was considered as a rule, globally - in universal, space scale. Russian cosmizm has formulated antropocosmik a paradigmon principles coevolution the nature and a noosphere which demands special culture. (shrink)

Problems of the relationship between man and nature are becoming a steadily increasing portion of the questions facing modern civilization. Moreover, their character is changing significantly. Only two or three decades ago, the most acute problems were an unending list of "shortages" of one type or another, while the environment in which men lived was regarded primarily as a set of resources without which things could not be produced. Today it is the threat of excessive human influences on nature that (...) has taken center stage. The biosphere is beginning to be perceived on the level of its capacity to assimilate what has been produced, and the growing question is how best to combine the scientific-technological creations of man with the objective processes occurring in nature. (shrink)

The documents of the Twenty-seventh Congress of the CPSU, the new Party Program, the Political Report of the Central Committee to the Congress, and the welcoming addresses of the foreign delegations revealed a broad and multi-colored panorama of contemporary world development in all its variety and contradictions.

The notion of ‘philosophical culture’ can be defined as the totality of conditions of philosophical thought and theory. Among these conditions is an awareness of the historical background of the philosophical culture in question. This awareness, which plays an important cognitive and normative role, often takes the form of a relatively independent discipline: history of philosophy. Over the last decade, Russian historians of philosophy have been attempting to make the repressed past accessible to contemporary philosophy, often modifying their earlier, (...) Soviet work. This can be illustrated with a survey of late Soviet and post-Soviet literature on the Russian philosopher, Vladimir Solov’ëv. (shrink)

Russian idea as philosophy of longing future of Russia was formed by humanists in opposition to real state of life in the country. Beginning from Moscow kingdom in Russia there were often oppression, injustice, loutishness, bribery, cultural backwardness, lack of education. The number of civilized, highly educated, high-moral people was very narrow. But the part they played in the history was extremely great; they were always the social vanguard of our motherland. They themselves brought really human properties for their (...) country, which would be developed later and would be discovered in the lives of majority of the population of our country. What is really human or simply human in opposition to inhuman in a person? Everything is very simple. Good will in people appears when they begin to follow the commandments: don’t kill, don’t tempt, don’t steal, don’t use foul language etc. And vice versa, if a person breaks these rules, he loses his humanity. Its essence is simple; the main idea is that it is important for the highest moral principles to become the attribute of life for the majority of people in the country, just like mobile phone or computer became an integral part of people’s life today. Today Russian idea becomes global one. One cannot use other people for achieving their goals. It means that while different nations and states treat each other cautiously and suspiciously, with secret desire to gain something by deception, to acquire something fraudulently, to make a fortune by fraud, none of global problems will be solved positively. (shrink)

Evald Ilyenkov (1924-1979) was an outstanding philosopher, whose ideas not only influenced profoundly the Soviet philosophy, but even left their mark on the discussions concerning the role of the dialectical method, the theoretical foundations of psychology and the philosophy of Marxism in general. This volume is based on the selected materials presented twenty years after the death of Ilyenkov at an international congress in Helsinki. The contributions focus on several areas of Ilyenkov's influence: on psychology, on semiotics, on the logic (...) of Marx's Capital. The volume also includes a previously unpublished foreword by Ilyenkov to the Russian edition of Hegel's Science of Logic. (shrink)

Ch. 1. Problemy metodologii issledovanii︠a︡ nravstvennogo ideala russkoĭ filosofii -- ch. 2. Personalia. Nravstvennye iskanii︠a︡ russkikh mysliteleĭ.

Ch. 1. Problemy metodologii issledovanii︠a︡ nravstvennogo ideala russkoĭ filosofii -- ch. 2. Personalia. Nravstvennye iskanii︠a︡ russkikh mysliteleĭ.

With the destruction of the Soviet Union and the fall of the Communist Party, Russia in the past few years has experienced a philosophical revolution unparalleled in suddenness and scope. Among the salient features of this revolution are the displacement of Marxism from its former, virtually monopolistic status to a distinctly subordinate and widely scorned position; the rediscovery of Russia’s pre-Marxist and anti-Marxist philosophers, in particular the religious thinkers of the past two centuries; increasing interest in Western philosophical traditions that (...) were neglected or condemned during the Soviet period; and special attention to the philosophy of culture, with particular reference to the role of philosophy in the national culture of Russia. In all of these new directions, a recurring and controversial theme is the widely perceived need for a new “Russian idea,” or something to “fill the ideological vacuum” left by the demise of Russian Marxism. (shrink)

We know the history of philosophy as Arabian, English, American, Greece, Indian, Chinese, Korean, German, Russian, French, Japanese… But it is surprisingly that we do not use more common concept as "national philosophy", which may be included in notions "regional" and "world" philosophy. The other words common to all mankind. As the President of Independent Republic of Uzbekistan Islam Karimov emphasized, "It is important to understand the life giving, deep sources of national culture, East philosophy which serve at vigorous (...) stimulus of rapid progress and renovation". We suppose that the main part of philosophy is human life, man's coming to be and evolution as a subject of interaction with the world. Any philosophy is the philosophy of a man, His life. A man belongs tosome nationality, nation and mankind. The nature is definite geographic midst for a man. Each nationality, nation has its own history and specific outlines – style of life, way of life, traditions, nation interests, psychology, ideas, values, culture. It is common and typical for all nations and it imposes an imprint at all sides of realityas well as philosophy. (shrink)

From the editors of Voprosy filosofii: In implementing the historical program for peace adopted by the Twenty-sixth Congress of the CPSU, the Soviet Union is pursuing a principled line in its foreign policy that is aimed at achieving a concrete solution to the problem of disarmament, the consolidation of universal peace, and the security of nations. All these questions have an important sociophilosophical meaning. The world is currently going through a very complicated period. The savage attacks on socialism and national (...) liberation movements being mounted by the reactionary circles of the contemporary bourgeoisie have complicated the international situation. Under these conditions the problems attendant on the struggle for peace, and against the threat of nuclear war, have acquired an extremely timely importance. Our journal regularly publishes materials on this topic. In the present issue the readers have been given a selection of articles on the various sociophilosophical aspects of the struggle for peace and social progress. (shrink)

I. "Filosofskiĭ paroxod": k istorii voprosa -- II. Respressii i permanentnai︠a︡ ėmigrat︠s︡ii︠a︡ -- III. Overkili russkoĭ filosofii -- IV. Postsovetskiĭ period: v poiskakh identichnosti -- V. Vozvrashchenie "filosofskogo paroxoda" (2003) -- VI. "Filosofskie avtobusy" -- VII. Samolet-paroxod-"filosofskiĭ poezd" -- VIII. Afinskiĭ kongress: prikosnovenie k istorii (2013) -- IX. "Uchitʹsi︠a︡ bytʹ chelovekom": XXIV vsemirnyĭ filosofskiĭ kongress -- X. Mezhdu proshlym i budushchim.

The paper handles a possibility to use the term “national philosophical tradition” in comparative philosophy as a branch of knowledge, which provides for methodological tools in an intercultural dialogue. It defines the concept of “national philosophical tradition”, principles and ways of its research. The basis of studies is a comparison between the Russian and Spanish philosophical cultures. Inherent common features of both traditions are an epistemological status of philosophy in culture, prevalence of an intuitive insight in the essence of (...) the matter, a tendency to a synthesis between life and reason, confirmation of a fundamental cognation of literature and philosophy. An understanding of a boundary character of their culture has given rise to a messianic predestination of both nations and caused a keen interest in creation of an original national philosophy. So much in common have these two extremes of the European civilization, their main difference lies in the personalism of the Spanish philosophy and the cosmologism of the Russian one. This distinction can to a great extent be explainedby a different type of a religious background and mentality. It is these differences in national philosophical traditions that feed the world philosophy. It is on the basis of these national philosophical traditions that achievements of other philosophical cultures are introduced and assimilated in a new context. That is the reason why this concept may serve as a basis of comparison between different philosophical system. (shrink)

Compared with the related western studies, Russian ecological philosophy has paid more attention to Eschatology and represented a unique path of thinking, that is, an intense rational conception and a religious consciousness. In the era of globalization, Russian ecological Eschatology, as an active response of Russian ideology to the world ecosystem crisis, contains a strong eschatological emotion and a spirit of salvation. It mainly deals with the sin and punishment between the nature and human being as well (...) as the endeavor of atoning humanity. The first part of the essay traces back the origin and evolution of eschatology and ecology in the two systems of Russian philosophy—humanism and cosmism, with a trimming of the original relationship between the ecological eschatology and the traditional eschatology. The second part explores the way of salvation for the human being in crisis directed by Russian ecological philosophy, which is nourished by the profound spiritual tradition. For the human being, the way of civilization lies in a rebuild of rationality by faith. The goal of faith is to achieve a self-completeness in morality by a heart-open through God. In this way, the destiny of the world may be changed. This is the only hope of the human being and, therefore, a new chapter of salvation for our times. (shrink)

Russian philosophy has always lived on translations. Difficulties in the process of creating a conceptual language used to be overcome gradually, one by one. Now, in the post-Soviet period after all of the locks had been opened, the accelerated development of Russian culture often causes us to assimilate deconstructivism before constructivism and some newer versions of phenomenology before Husserl. It brings about a cultural paradox which cannot be solved by habitual philosophical means. My point here is that (...) class='Hi'>Russian philology is able to contribute toward finding a way out. The paper aims to justify this idea. (shrink)

The latest publication of the series, Sovietica of the Institute of East-European Studies, University of Fribourg is a synopsis by the indefatigable Father Bocheński of the official text-book, Osnovy Marksistsjoj Filosofi which was published in 1958 by the Institute of Philosophy of the Academy of Sciences of the Soviet Union. From that volume of some 700 pages, written by a team of eleven philosophers under the direction of F V Cinstantinov, the central theses have been collected into a slim catechism (...) of 62 pages, with their aphoristic propositions decimally numbered and referred to the pagination of the original Russian text, and served with a 15-page systematic index. The result is an orthodox summary of post-Stalinistic Marxist-Leninist philosophy, which remains close to the classic formulations and was revised only slightly in 1959 by the twenty-first Congress of the CPSU. (shrink)

Proceeding from dinamism's strategy, Russia's civilization tasks of strategy of new monistic (ontology) traditions are revealed. These tasks represent connected with each other problems: the Problem of Education having the ontology load from the Way's nature (Fatherland-East); the Problem of the Federalism having theontology load of the System (Motherland-West).

The present paper deals with the Russian cosmism in the conditions of modern society and views. The cosmism is conveyed in both philosophical and naturalistic aspects. The idea of the so-called cosmicity of the human and cosmic outlook is one of the most attractive features of the Russian cosmism for our contemporaries. Among the fundamental issues elaborated by the Russian cosmists is an idea of dynamic evolution. It is the lack of integral system of social actions, that (...) indefinitely postpones the implementation of the projects, elaborated by the Russian cosmists. Many ideas of the Russian cosmism are topical, in a view of new discoveries in the field of science, technology and cosmos development they have become even more convincing. (shrink)

Various approaches to civil society research are considered. Two key problems caused by impact of post-modernism are discussed, that are: crises of identification with the society and problems of personal identity. A particular personality crisis that is specific for contemporary Russia is noticed. The crisis is caused by the combination of two factors. They are: social abandonment, atomization and loneliness and total relativism produced by expansion of post-modernism. The second factor influences the Western citizenship as well. That’s why “re-emergence” of (...) civil society is discussed in the Western world, though civil society institute has never died in the Western countries. Personality-oriented civil society is considered to be a prologue for re-emergence of the wholeness that seems to fall apart because of the loss of all universalistic values. The alliance between the heritage of the Russian thinker V. Rozanov and philosophical discourse by M. Foucault is tracked, the latter being a champion of personality-oriented civil society as opposed to “gregarious” politicallystructured one. Rozanov demonstrates his life to us as a process of a personality’s creative work which makes life experience a basis for the creation of universal values. Post-modernism represented by Fucault makes this experience as a basis in the process of the reflexive discourse-analysis this demonstrating his moving away from it. Both authors removed “interdict” from a number of so called "private themes" that had had ambiguous marginalized/sacral status in public discourse. The two thinkers transformed the problem of the “private discourse” into meta-language fit to conceive and describe the essence of the societal life and epoch as a whole. They drew attention to personality-oriented social communications and emergence of new types of societal communities. Both figures are ofa great importance for now-a-days discussions on civil society development in the epoch of a post-modernism. The fact that comparison of their views will contribute to better understanding of the controversies which are inherent in civil society is demonstrated. (shrink)

In her introduction to this collection, Tymieniecka presents her phenomenology of life - the leitmotif of the three-volume anniversary publication of Analecta Husserliana - as something that stands out from preceding historical attempts to investigate life in an 'integral' or 'scientific' way. After an incubation lasting throughout the 2000 years of Occidental philosophy, this scientific phenomenology/philosophy of life at last uncovers the entire area of the 'inner workings of Nature', exposing the way in which the 'sufficient reason' and the 'ground' (...) of beingness as such crystallise out of the 'onto poietic' process. This onto-poietic process, continuing as it does in the human creative condition, also reveals the authentic genius of the works of the human spirit. This new and original philosophy, free of fallacious simplifications, speculations and reductionism, opens up a basic starting point for all philosophy. Life, 'the theme of our times', at last receives a profound philosophical treatment. (shrink)

Russian philosopher, the author of such books as: 1. Arnold Kazmin The theory of intellect: how to elect a president. M: ‐ “CDPress”, 2001. 2. Arnold Kazmin The globalization of morality-the evolutional step to civilization. M: - “CDPress”, 2005. 3. Arnold Kazmin “The Hegel’s code: system thinking and social cybernetics. M: - “CDPress”, 2006. Presidium Member of the Russian Philosophical Society. Took part of The The 21st Universal Philosophy Congress at Istambul, Turkey, 2003. The editor-in-chief of Russian (...) Philosopher newspaper. (shrink)

The golden mean metaphor is suggested as a key to understanding the universal and the particular in moral philosophy since finding metaphorical links provides a way of seeing different traditions in a manner that does not erect absolute boundaries. The choice of the golden mean is made keeping in mind that all cultures recognize the worth of moderation. The prime reason for that lies in human nature which sets human beings apart from all the other living creatures by a goal-oriented (...) activity. As a rational being endowed with will, a human person cannot move toward a goal without adopting a certain strategy of actions. An instinct for self-preservation and astute prudence, personal experience and that of one's own ancestors are all prompting a human being to moderate and commensurate in dispositions and actions for an optimal attainment of the goals. Yet, the same principle is concretized in a particular cultural context (Ancient Greek, Indian, Chinese, Muslim and Russian cases are considered). Along with cultural distinctions, situational, temporal factors are of importance: much depends on whether it is the human person guided by own free will or a certain driving force, public, government, etc., outside and above defines the content of the golden mean. (shrink)

Today in education as well as in a society suppression and aggression reveal itself very actively. The word "suppression" in a modern society is used in many meanings; it includes all forms of physical, psychological and economic suppression. There is no system or mechanism to oppose it, to protect the education area of suppression and aggression, they are not outworked. Philosophy of education considers non-aggressive activity as a modern trend in Russian education, which developing non-aggressive relations as a standard (...) of social life will help the society to overcome the revealed suppression and aggression. Non-suppression is a principle, action, position. Non-suppression is an ideological, ethic and vital principle, which is based on recognition of all living, a man and his life, rejection of suppression as a way of relation of a man with the world, the nature and other people. There are many methods of non-suppressedactivity in education. First of all, it is a refusal of force; non-suppressed action as a collaboration, joint activity; non-suppressed action as a help; non-suppressed action as a reduction of aggressive value of opposite side. (shrink)

The policy projected by the Eighth Congress of the Socialist Unity Party of Germany rests on two cornerstones. First, there is the task of further raising the material and cultural living standard of the people on the basis of the higher rates of development of socialist production which result from increased efficiency, scientific-technological progress, and a rise in labor productivity. Second, there is the foreign policy task decided jointly with the Soviet Union and other fraternal socialist countries: "to create favorable (...) external conditions for the building of socialism, to further the strengthening of the community of socialist states, to strengthen international solidarity with peoples fighting for their freedom, to realize the Leninist principles of peaceful coexistence between states having different social systems, and to struggle actively against aggressive imperialism." (1. (shrink)

The World abounds with infinite crimes, technogenic accidents, acts of nature, etc. And very often, speaking about infringement of laws, use a word "anarchy". In consciousness of one people this concept associates with fear, personifies something mad, uncontrollable, and not giving in to the control. In consciousness ofothers - it means permissiveness, impunity for any acts and even crimes. The philosopher, in my opinion, is the avocate of a historical value and validity. And consequently it is necessary to observe these (...) principles in relation to any concept or the theory. The philosophical, political doctrine of anarchism sets as the purpose clearing of the person of pressure of any authorities and any forms of economic, political and spiritual authority. Aspiration to anarchy as thementality, meets already at cinics and in early christianity, and also in chiliastic sects of the Middle Ages. Occurrence of the philosophical theory of anarchism connect with names of German thinker Max Shtirner (Caspar Shmidt's pseudonym, 1806–1856), French philosopher Pierre-Joseph Prudon (1809 – 1865) and the largest theorists of this doctrine of Michail Bakunin and Peter Kropotkin. Humanistic value as a red string passes through all political doctrine of anarchism and, in my opinion, should be presented fairly in order to prevent substitution of concepts and with the purpose of observance of historical honesty. (shrink)

This groundbreaking work by one of the world's foremost theoreticians of Russian literature, culture, and thought gives for the first time an extensive and detailed examination of the development of Russian thought during the late Soviet period. Countering the traditional view of an intellectual wilderness under the Soviet regime, Mikhail Epstein offers a systematic account of Russian thought in the second half of the 20th century. In doing so, he provides new insights into previously ignored areas such (...) as Russian liberalism, personalism, structuralism, neo-rationalism, and culturology. Epstein shows how Russian philosophy and culture has long been trapped in an intellectual prison of its own making as it sought to create its own utopia. However, he demonstrates that it is time to reappraise Russian philosophical thought and cultural theory, now freed from the bonds of totalitarianism. We are left with not only a new and exciting interpretation of Russian thought, but also an opportunity to rethink our own intellectual heritage. (shrink)

orbit and far beyond it. Indeed, the immense, painstaking, indefatigable and ever-improving effort of Husserl to find ever-deeper and more reliable foundations for the philosophical enterprise (as well as his constant critical re-thinking and perfecting of the approach and so called "method" in order to perform this task and thus cover in this source-excavation an ever more far-reaching groundwork) stands out and maintains itself as an inepuisable reservoir for philosophical reflec tion in which all the above-mentioned work has either its (...) core or its source. In fact, in his undertaking to re-think the entire philosophical enterprise as such and to recreate philosophy upon what he sought to be at least a satisfactorily legitimated basis, Husserl, through his already systematised and "authorized" work, and his courses, and later on in his spontaneous reflection (which did not find its way into a definitive corpus but was nevertheless sufficiently coherent with his previously established body of thought to be considered a continuation of it), uncovers perspectives upon the universe of man and projects their new philosophical thematisation that brings together all the attempts by philosophers (e. g., Merleau-Ponty, who drew upon this material and found there his own inspiration) who succeeded him with foundational intentions; it also gives a core of philosophical ideas and insights for the youngergenerationofphilosophers today. (shrink)

On February 24-25, 1956, in a closed session of the 20th Congress of the Communist Party of the Soviet Union, Nikita S. Khrushchev made his now famous speech on the crimes of the Stalin era. That speech marked a break with the past and it marked the end of what J.M. Bochenski dubbed the "dead period" of Soviet philosophy. Soviet philosophy changed abruptly after 1956, especially in the area of dialectical materialism. Yet most philosophers in the West neither noticed nor (...) cared. For them, the resurrection of Soviet philosophy, even if believable, was of little interest. The reasons for the lack of belief and interest were multiple. Soviet philosophy had been dull for so long that subtle differences made little difference. The Cold War was in a frigid period and reinforced the attitude of avoiding anything Soviet. Phenomenology and exis tentialism were booming in Europe and analytic philosophy was king on the Anglo-American philosophical scene. Moreover, not many philosophers in the West knew or could read Russian or were motivated to learn it to be able to read Soviet philosophical works. The launching of Sputnik awakened the West from its self complacent slumbers. Academic interest in the Soviet Union grew. (shrink)

Be aware... and you will be mindful of a notable ambiguity in semiotics as well as of those who have masterfully strived to transcend it. This event, commented on by Elize Bisanz (Texas Tech University) and chaired by William Passarini (Institute for Philosophical Studies), is part of the activities of the 2022 International Open Seminar on Semiotics: a Tribute to John Deely on the Fifth Anniversary of His Passing, cooperatively organized by the Institute for Philosophical Studies of the Faculty of (...) Arts and Humanities of the University of Coimbra, the Lyceum Institute, the Deely Project, Saint Vincent College, the Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies, the International Center for Semiotics and Intercultural Dialogue, Moscow State Academic University for the Humanities and the Mansarda Acesa with the support of the FCT - Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project. *** Ionut Untea is currently a fellow-in-residence at the Akademie Schloss Solitude, in Stuttgart, where he is researching on the semioethic and aesthetic coordinates of the “social compact” and intercorporeal relationships. In 2021, he has taught a course entitled “Intercultural Philosophy: Semiotic Approaches and Aesthetic Themes” as a Visiting Professor at Università degli Studi di Bari Aldo Moro. Since 2016, he has been teaching History of Western Philosophy and Semiotics at Southeast University, Nanjing. He previously taught at the University of La Rochelle, and was a postdoctoral fellow of the Foundation for Interreligious and Intercultural Research and Dialogue (FIIRD) at the University of Geneva. He obtained his doctorate in 2013 at Ecole Pratique des Hautes Etudes (EPHE), in Paris. He holds Romanian citizenship, having obtained his first degrees in philosophy and theology at the University of Bucharest. His focus is on the modern and contemporary intersections between semiotic, moral, political and religious thought. He has published recently “Peircean and Confucian Interpretations of Self-Development: Semiotic, Normative and Aesthetic Aspects,” Philosophy East and West 72.1: January 2022: 188–209. His recent work has appeared in academic journals such as The American Journal of Semiotics (2021), Semiotica (2021), Ethical Perspectives (2021, 2019), Philosophical Forum (2019), Journal of Aesthetic Education (2020), Politics and Religion (2019), The Monist (2018). *** Dr. Bisanz's education includes an MA (Philosophy) from the University of Lüneburg in Germany; Graduate Studies in Jacques Derrida's philosophy Seminars at l'École des Hautes Études en Sciences Sociales, Paris; a Ph.D. (History of Communication Sciences) from the Technische University of Berlin; and a post-doc Habilitation Degree (Image Studies), from the University of Lüneburg. Bisanz has published several interdisciplinary books reflecting her educational background; these include a major European edition of Peirce's writings The Logic of Interdisciplinarity: Charles S. Peirce, The Monist Series (Akademie-Verlag, Berlin, 2009), which was realized with the aid of research and publication grants from State and private endowments; Prolegomena to a Science of Reasoning: Phaneroscopy, Semeiotic, Logic, which is a collection of manuscripts by Peirce on reasoning (Peter Lang Publishers, Berlin, 2016); Overcoming the Iconic Turn: Cultural Concepts of Images [in German: Die Überwindung des Ikonischen: Kulturwissenschaftliche Perspektiven der Bildwissenschaft] (transcript Verlag, Hamburg, 2010). Bisanz is a member of the advising board of the Deutsche Gesellschaft für Semiotik and chair of the society's subdivision for Cultural Studies. Since her Fulbright scholarship in 2006 at Texas Tech University, Bisanz has been an active member of the Institute for Studies in Pragmaticism. She has organized several international congresses dedicated to Peirce and interdisciplinary research. *** Homepage: https://www.uc.pt/fluc/uidief/io2s Auditorium: https://www.uc.pt/fluc/uidief/io2s/auditorium *** Technical support assured by Robert Junqueira. The cover image for the video was designed by Zahra Soltani. (shrink)

The 14th Congress of Logic, Methodology and Philosophy of Science will be held on July 19-26, 2011, in Nancy, France . In order to provide some historical background about DLMPS Congresses, we are honoured to have the opportunity to reissue a chapter of Anita Burdman Feferman and Solomon Feferman's Alfred Tarski : Life and Logic, dedicated to the early history of the DLMPS and the organization of the first Congress held in 1960 in Stanford. We are very grateful to the (...) authors and the Cambridge University Press for their kind authorization to reissue this text. (shrink)