On November 19, 1985, a seminar on the topic "Mind and the Brain: Philosophical Aspects" was held at the M. V. Lomonosov State University at Moscow. It was organized by the journal Philosophical Sciences [Filosofskie nauki], the Division on Scientific Method and the Philosophical Problems of Natural Science of the Philosophical Society of the USSR, the administration of the "Knowledge" [Znanie] Society of the RSFSR, and the Department of Philosophy of the Natural Science Faculties of Moscow State University. Over three (...) hundred persons participated in the seminar, ranging from students, graduate students, instructors at Moscow State University and other institutions of higher learning, to students at the Moscow University Institute for Advanced Teacher Training, associates the Institute of Philosophy of the USSR Academy of Sciences, the Institute of the History of Natural Science and Technology of the Academy of Sciences, the Academy of Social Sciences attached to the CPSU Central Committee, and the Institute of Philosophy of the Latvian SSR Academy of Sciences, etc., to representatives of the editorial boards of the journals Philosophical Sciences, Problems of Philosophy [Voprosy filosofii], The Moscow University Herald [Vestnik MGU], and members of the Scientific Method Council on Philosophy of the "Knowledge" Society of the RSFSR. The seminar attracted the attention of psychologists, physiologists, physicians, biologists, philosophers, physicists, students of literature, etc. (shrink)

В монографии в широком историческом контексте охарактеризован процесс возникновения и развития сущностного наполнения принципа природосообразности в истории филисофско-педагогической мысли от античного периода по Новое время.

The article discusses the problem of the possibility of knowing the future, especially the future of social phenomena compared with the future of natural ones. This problem is formulated as a dilemma: the future can be explored or can be only constructed. The idea of constructive character of knowledge of the future is viewed in two possible interpretations.The first one is a special case of the constructivist interpretation of knowledge, according to which different pictures of the future are arbitrarily constructed (...) on the basis of information about the past and current state. The second interpretaion can be presented in the form of a praxeological question: what should be an action in relation to the future, first and foremost to the future of social phenomena - cognitive or creative. It is shown that, in the first case, there is an ability to interpret knowledge of the future from the point of view of epistemological realism, in the second case, both cognitive and creative types of activity as a pragmatic position in relation to the future are necessary and cognitive activity cannot be reduced to creative one. It is also shown that forecaster’s dilemma reflects the problematic nature of forecasting under the conditions of transformation of scientific rationality and point of view of common sense, which is observed in recent decades. (shrink)

In his two volumes on Intuitive Thought Professor Edouard Le Roy continues his idealistic interpretation of spiritual creativity, and turns from its ‘products’ manifested in biological and human evolution to consider its most intimate character, as it is ‘lived through’ or directly experienced in intuitive and inventive thinking. The whole plan and its execution are determined by two characteristic themes of Bergsonism—intuition and the dynamical schema—though these are repensès in a quite original way. “Intuitive thought” and “metaphysical thought,” M. Le (...) Roy affirms in the preface, are “one and the same”; the latter is condemned only by those who misconceive the former. So by correcting misunderstandings he seeks to. (shrink)

_Purpose._ By appealing to Hegel’s philosophy, the article aims to understand the role of thinking through its relation to other essential human forces – feeling and will. Such a problem statement reveals the anthropological content of thinking, which is necessary for conducting a critical analysis of human nature. _Theoretical basis._ To realize the set purpose, the dialectical-logical method of categorical-reflexive analysis for texts and realities of human existence in the world is applied. _Originality._ The authors proceed from the fact that (...) the usual way of interpreting thinking as existing alongside feelings and will is theoretically unsatisfactory since thinking is taken in a reduced way – only in its mental form. Thinking, as the mind itself, does not exist next to feelings and will, but permeates them through, at the same time being enriched by their definitions. In this case, thinking appears as an activity following the objective laws of reality itself, which implies a necessary and conscious change by the subject of the forms and schemes of its activity. The authors claim that the Hegelian paradigm of the interpretation of thinking as the substance of everything spiritual makes sense and provides an opportunity to adequately understand the nature of both feelings and will. _Conclusions._ Accusing Hegel of absolutizing thinking, attributing to him "panlogism" appears unfounded, since Hegel understands logic itself in a fundamentally different way. The interpretation of feelings and will as a kind of specifications of thinking by no means reduces them to thinking, but allows us to see their imbued with thinking as an orientation to reality itself in its essence, and not to partial features of the subject. Such an understanding of human nature is capable of adequately orienting pedagogical theory and practice toward the formation of a holistic culture of the individual as a culture of mind, feelings, and will. (shrink)

Purpose of this article is to study the phenomenon of desire in Ancient Chinese and ancient Indian society, to reveal a material basis for the appearance and formation of the specific ethical attitude towards desire in the philosophical reflection of ancient thinkers. To fulfil this purpose, we should study and analyse methodology of desire studies in philosophical and psychological literature, analyse the ethical attitude towards desire in religious and philosophical texts of Chinese and Indian thinkers, understand social and economic basis (...) of such an ethical attitude, that is to establish material basis of desire as the specific form of psychic activity and to recreate the logic of its development. Theoretical basis. Culturological and economic studies of orientalists and dialectical logic. Originality. The paper presents the analysis of the perspectives and drawbacks of different approaches in desire studies. Research of ethical attitude towards the desire in Ancient China and India allowed us to recreate the logic of social relations and the level of productive forces in that society. The ideological foundation of conservation and recreation of power and property relations was found in the religious doctrine of suppression of individual desires. The connection between desire formation and division of labour and its preservation in the religious, political and legal forms of social consciousness was shown. Methodological perspectives of dialectical logic were defined in the study of logical and historical coincidence in the further development of the phenomenon and the notion of desire. Conclusions. Analysis of modern philosophical and psychological literature has revealed methodological drawbacks in desire studies, as they are focused on studying desire’s notion, its representation or separate aspects of desire in individual psyche disregarding its inner logic and material basis of its becoming. Studies of the ethical attitude towards desire in Eastern culture have shown the consensus in desire suppression of individuals and similarities between Ancient Chinese and Indian cultures. There is shown significance and material basis of the transcendental law suppressing the desires even of the higher classes of the oriental society. The methodological approach stated in this article can be applied for further desire studies of Ancient Greece culture, Christian ethics and modern society. (shrink)

The purpose of the article is to reveal philosophical ideas in the mythology and folklore of the indigenous peoples of North America. An important question: "Can we assume that the spiritual culture of the American Indians contained philosophical knowledge?" remains relevant today. For example, European philosophy is defined by appeals to philosophers of the past, their texts. The philosophical tradition is characterized by rational argumentation and formulation of philosophical questions that differ from the questions of ordinary language. However, the problem (...) lies in the term "philosophy", which belongs to the so-called "philosophical untranslatability" and has many definitions. The question of whether philosophy is exclusively a phenomenon of European culture is still controversial. In the article, the concept of philosophy is used in a broad sense, which allows the analysis of the intellectual heritage of the culture of the indigenous people of North America for philosophical ideas. Theoretical basis of the study consists of primary sources, which are limited due to the "documentary horizon". It contains myths about the Twins, ritual rhetoric, examples of dream interpretation practices and the practical wisdom of tribal chiefs. The Chronicle of "Vallamolum", or "the Red List", testifies to the special idea of the Indians about history and their own historicity. Analysis of cosmogonical and cosmological ideas reveals the special features of the anthropological ideas of the North American Indians. Combined with the philosophical ideas of the Puritan philosophy of the settlers of New England, this analysis allows us to explore in more detail the processes of acculturation. The study uses critical literature from scholars and leading researchers of the wisdom and philosophy of Native Americans, such as Michael Yellow Bird, J. Baird Callicott, Henry Wadsworth Longfellow, Dennis H. McPherson, Lewis Henri Morgan, Thomas M. Norton-Smith, J. Douglas Rabb, Paul Radin, Jon Ewbank Manchip White. The views of early American philosophers: R. Williams, W. Penn, R. W. Emerson, on the problem of the relationship between the culture of settlers and the indigenous people of North America are noteworthy. Originality lies in the application of historical and philosophical methodology, identifying the features of philosophizing in the spiritual culture and worldview of the indigenous people of North America. Conclusions. In the conclusions, the obtained results complement the history of the origin and development of philosophical thought of the early American philosophy. (shrink)

1. Those having a detailed and first-hand knowledge of Descartes’s work seem agreed that it was highly original, genuinely critical and of permanent importance in the history of thought. And though they would differ in opinion on what are the reasons best advanced in support of their estimate, a majority would seem to regard the “Cartesian revolution” as summing up what is most meritorious in Descartes’s philosophy and most lasting in his influence. They would find Professor E. Gilson speaking their (...) mind when he declares, “Sur ce qu’il y a de nouveau et de strictement original dans sa pensée, aucun doute ne saurait subsister. Descartes est la revendication personnifiée du mathématisme universel. (shrink)

The source and inspiration of French “eclecticism” in the first half of last century was historical; its immediate purpose, the reconstitution of philosophical doctrines of the past; its riper though remoter effects, the formation of a tradition which insisted on reinterpretation as an indispensable preliminary to further construction. And it is largely a result of this that we to-day find commonplace the declaration: “A peculiarity of systems that are epoch-making is that their influence should extend beyond their own generation, and (...) that they should prepare, as it were in secret, the thought that is to come.” So far as fuller and comparative scholarship have been applied to the elucidation of Cartesian philosophy and science, the results appear to fall into three groups. First, largely a result of the impetus of Cousin's teaching at the École Normale, there is the ample story of the development and modifications of Cartesianism in Bouillier's Histoire, and the Cartésianisme of Bordas-Demoulin. Later in the century, after the reaction against Cousin, come the invaluable study of Liard, insisting on the greater importance of Descartes' methodology and physics and the priority of the latter over his metaphysics, and the elegant monograph of Fouillee stressing the “voluntarist” tendencies in Descartes. (shrink)

To the bulk of the British reading public ‘contemporary French philosophy’ would seem to be interchangeable with ‘the works of M. Bergson.’ And it can scarcely be otherwise when, as an erudite correspondent of Le Temps relates, Paris now prints in a week one million books—as many as were printed annually in the reign of the Roi Soleil. For the proportion of these devoted to philosophy is not small. One voracious reader and professor of philosophy in Switzerland, Monsieur J. Benrubi, (...) has withstood for thirty years the annual avalanche of philosophical books, read steadily on, abstracted and collated his gleanings. In him we have a most competent guide. Familiar with every rivulet and path, and with the historic formation of the country, he now reveals to us the whole panorama. His encyclopaedic enterprise, 1 treating some hundred and sixty authors, is neither a chronicle nor a classification, except in a secondary way. It aims principally at tracing cross-currents in recent philosophies so as to discover their internal connexions, and thence in what direction present French thought is heading. M. Benrubi's scrupulousness in seeing nobody is left out tends perhapsto overcrowding, and his emphasis on that which coheres may somewhat overshadow that which divides. And it may be inevitable, too, with a field of figures so vast, that the accounts of some should be insufficiently detailed. But the total effect is substantial, and his volumes are invaluable to whomever would appreciate whence and whither French thought is proceeding. There are three threads to guide us through the labyrinth. The distinct though still interacting tendencies are described as ‘empirical and scientific positivism,’ ‘epistemological and critical idealism,’ and ‘metaphysical and spiritual positivism.’ Each rests on certain characteristics manifested with varying explicitness in the thought of its many representatives. I indicate summarily and quite inadequately some points of M. Benrubi's conclusions. (shrink)

The separable hidden variables theory (Bhave [1986]) of Aspect's [1982] four single channel polarizers is developed further to consider possible modified Aspect's experiment with four double channel polarizers. It is shown that Aspect's commutator is not a truly stochastic commutator, and that until such a truly stochastic commutator is devised, experiments based on Bell's inequalities (like those of Aspect's) cannot be adequate experimental tests of quantum nonseparability.

Книга написана образно, хорошим литературным языком, что делает ее интересной и доступной самому широкому кругу читателей. Книга отличный подарок для любознательного читателя.

Burgess, J.P. and Rosen, G. Subject with No ObjectElliott, R.Faking Nature.

The nature of religion, its essence for centuries agitated the minds of many thinkers, theologians and religious scholars. As you know, some people saw in it a fantastic reflection of the abstract individual of his being, while others, especially the theologians, saw in it a certain theurgical power that determines the attitude of man to higher moral will, and so on. In general, these and similar approaches to religion, in the best case, more or less successfully fixing some of its (...) features or parties, do not yet give an idea of ​​its integrity. Today, many of its definitions, formal and logical definitions are known, but for the most part they are not perfect, one-sided or simply false, because they do not rely on the essential in the religious phenomenon. (shrink)