Purpose of the article is to determine plagiarism as anthropological and social phenomenon. Theoretical basis. The author has analysed authentic historical-philosophical and literary texts to explicate the original meaning of the terms, by which the phenomenon of plagiarism was denoted. There were used methods and principles of socio-philosophical and philosophical-anthropological research, in particular: social determinism and anthropological interpretation of human life phenomena. Originality consists of: clarifying the terminological evolution in relation to designating the phenomenon of plagiarism; 2) the philosophical-anthropological description (...) of the motives and personal traits of the subject of plagiarism proposed by author. Conclusions. 1. Plagiarism as practice and plagiarism as a term existed separately for a long time. With the nominates, which denoted the practice, "Plagium" had as its predecessors the Greek "Λογοκλόπία" and the Latin "Furta". The modern semantics genesis of the term "plagiarism" took place as a process of changing the nominal values due to the complication of the semantic structure of the word before reintegration. 2. Analysis of historical-philosophical and literary sources from the "Empedocles Case" and "Fedentinus Case" allowed reconstructing the anthropological characteristics of the named persons as plagiarists: both of them were induced to plagiarize by vanity, either due to temporary limitation of abilities to intellectual creation or due to constant limited ability to the literary creativity. Plagiarism was also caused by the low moral qualities of both, that allows to consider plagiarism as one of the manifestations of the individual’s integral characteristics. 3. Vanity, that motivates the commission of plagiarism, is one of the manifestations of the esteem needs, sociogenic by its nature, but unlike the next, higher stage in the hierarchy of basic needs does not foresee the self-improvement of man. Therefore, the plagiarist does not pass to the level of the need for self-actualization, the means to satisfy which is creativity in its various forms, "trampling" on the previous level. 4. Plagiarism is an ambivalent phenomenon, because in spite of plagiarists’ anthropological peculiarities, the ontological foundations of plagiarism are rooted in the social nature of man. (shrink)

Memoirs and papers presented at a conference held on the occasion of the 90th birthday of the Mongolian philosopher Ts. Balkhaajav.

Logical Forms explains both the detailed problems involved in finding logical forms and also the theoretical underpinnings of philosophical logic. In this revised edition, exercises are integrated throughout the book. The result is a genuinely interactive introduction which engages the reader in developing the argument. Each chapter concludes with updated notes to guide further reading.

T. S. Champlin; VII*—Tendencies, Proceedings of the Aristotelian Society, Volume 91, Issue 1, 1 June 1991, Pages 119–134, https://doi.org/10.1093/aristotelian/9.

[T. M. Scanlon] It is clearly impermissible to kill one person because his organs can be used to save five others who are in need of transplants. It has seemed to many that the explanation for this lies in the fact that in such cases we would be intending the death of the person whom we killed, or failed to save. What makes these actions impermissible, however, is not the agent's intention but rather the fact that the benefit envisaged does (...) not justify an exception to the prohibition against killing or the requirement to give aid. The difference between this explanation and one appealing to intention is easily overlooked if one fails to distinguish between the prospective use of a moral principle to guide action and its retrospective use to appraise the way an agent governed him or herself. Even if this explanation is accepted, however, it remains an open question whether and how an agent's intention may be relevant to the permissibility of actions in other cases. \\\ [Jonathan Dancy] My first four sections concentrate on the second section of Professor Scanlon's contribution, where he lays out his conception of moral principles and of the role they play in theory and practice. I will raise questions on the following issues: 1. Scanlon's initial introduction of the notion of a principle. 2. His rejection of the standard view that principles are concerned with the forbidding, permitting and requiring of actions. 3. His rejection of pro tanto conceptions of principles in favour of a conception of them as conclusive. 4. The resulting account of what it is for a principle to face and survive exceptions. Scanlon's discussion of these matters here both appeals to and is in some respects more detailed than the relevant section of his recent What We Owe to Each Other. The topic is interesting both for the role played by principles in Scanlon's present discussion of intention and permissibility, and more generally because of his account of wrongness: an act is wrong iff it is ruled out by principles that nobody could reasonably reject. The remainder of my contribution is concerned with the ostensible focus of IP, namely the relevance of agent-intentions to the permissibility of what is done. (shrink)

T. S. Champlin; VII*—Tendencies, Proceedings of the Aristotelian Society, Volume 91, Issue 1, 1 June 1991, Pages 119–134, https://doi.org/10.1093/aristotelian/9.

The essence of temporal universe creation is that any analytical solution has to comply with the boundary condition of our universe; dimensionality and causality constraints. The essence of this book is to show that everything has a price within our temporal (t > 0) universe; energy and time.

Mongolian philosophy in the post-communism period.

t. 1. Klassicheskai︠a︡ algebra.--t. 2. Matematicheskai︠a︡ logika i obshchai︠a︡ teorii︠a︡ algebraicheskikh sistem.

It is not easy to see how self-deception is possible because the man who deceives himself seems to be required to play two incompatible roles, that of deceiver and that of deceived. This makes self-deception sound about as difficult as presiding at one's own funeral. Many attempts have been made to remove the air of paradox from self-deception. These attempts are all unsuccessful, and they are best seen as expressions of philosophical puzzlement rather than as actual solutions. In particular, the (...) whole of the literature on self-deception is vitiated by two serious confusions. First, deception is confused with deceit; secondly, it is wrongly assumed that every case of deceiving oneself is automatically a case of self-deception and so self-deception proper becomes confused with other things. (shrink)

The idea of doing something for its own sake interests me for two reasons. First, I should like to understand better two opposing reactions that I have felt on coming across the phrase ‘for its own sake’ used in earnest. When told that knowledge is worth pursuing for its own sake and that this is what the study of science at a university ought to be like—not an adjunct to commercially motivated research in a product I design and development team (...) funded by local industry—I, and others, feel that something pure and noble, holy, good and true is being said. On the other hand, I recognize that to some, who would probably describe themselves as more realistic than myself, the claim that knowledge should be, and is being, pursued for its own sake has a hollow ring. Nowadays, academics themselves feel uneasy when they hear this sort of thing being said in public in mixed company. But they do continue to say such things to each other, at least occasionally in private, among consenting adults. Furthermore, I do attach impor- tance to the thought that to do the right thing for its own sake is a shining example of moral goodness. At the same time I acknowledge that the idea of a good deed done for its own sake is less than crystal clear I and that, to many, the person who claims to be doing something for its own sake sounds like someone who smiles at himself in the mirror in the morning in order to find one approving face before setting out to commit his next crime against humanity. I should like to know whether this phrase ‘for its own sake’ will bear the weight I want to place on it or whether a more sceptical attitude is called for. (shrink)

An apparent inadequacy of the velocity addition theorem in handling a Fizeau (like) experiment beyond the resonance frequence is shown not to be a true failing. The proof consists in showing that the invariance of the signal velocity is unrelated to its maximality. Next, Lorentz transformations which connect frames moving with supersignal velocity to those of subsignal velocity are derived, taking a cue from the acoustic case. Methods are also suggested for laboratory verification of the theory.

Introduction At some point in your life you will have told a lie and have been believed. You will have deceived the person to whom you lied. ...

We identify the \-ideals of a distributive demi-pseudocomplemented algebra L as the kernels of the boolean congruences on L, and show that they form a complete Heyting algebra which is isomorphic to the interval \ of the congruence lattice of L where G is the Glivenko congruence. We also show that the notions of maximal \-ideal, prime \-ideal, and falsity ideal coincide.