Chastʹ 1. Analiz osnovnykh napravleniĭ issledovanii︠a︡ filosofii mifa i religii M. Ėliade -- Chastʹ 2. Kulʹturfilosofskiĭ proekt M. Ėliade -- Chastʹ 3. Kont︠s︡ept︠s︡ii︠a︡ filosofii istorii M. Ėliade -- Chastʹ 4. Teoretiko-metodologicheskoe znachenie vzgli︠a︡dov M. Ėliade dli︠a︡ issledovanii︠a︡ problem filosofii kulʹtury i religii.

The subject of our article is the identification of cultural codes of Eastern European shtetl towns in the play by Grigory Gorin "Memorial Prayer", the libretto of which was written by the author based on the works of the famous Yiddish writer Sholom Aleichem. The author of the article describes the history and conditions of localization of Jewish culture in Eastern Europe and the Russian Empire, the peculiarities of its transformation, the tragic history of the Jewish theater in the first (...) third of the twentieth century. After the disappearance of the towns and the disuse of the Yiddish language, the preservation of the history of the characteristic everyday and philosophical way of life of the shtetls became the goal of museum figures, historians, writers, playwrights, and artists. In the work, using the example of Tevye the milkman, his family and environment, characteristic images of the inhabitants of small towns, their habitat, types of thinking and actions are revealed. The article uses the methods of historicism in the retrospective of the culture of Shtetl towns, the method of analysis in the identification of Shtetl archetypes, the method of synthesis in the generalization of a set of characteristic cultural codes. The main conclusions of the study are: 1. Eastern European Jewish shtetl towns are small urban-type settlements with a predominantly Jewish population, whose unique culture was determined by the Jewish faith, everyday and religious traditions, the Yiddish language, as well as the localization of residence in a small area. 2. During the period of large-scale social upheavals of the early twentieth century and the subsequent expansion beyond the boundaries of the towns, their unique culture became a mythologeme, the foundation for writers, artists, musicians, and theater figures who emerged from it. One of the milestones in the preservation of this culture was the Jewish theater GOSET, whose existence was tragically cut short in the middle of the twentieth century. 3. The play "Memorial Prayer", written by Grigory Gorin based on the works of Sholem Aleichem and staged at the Lenkom Theater by Mark Zakharov, became the quintessence of the characteristic images of the shtetl, and at the same time the revival of authentic Jewish culture. The author's special contribution is to highlight in the play the images-the archetypes of the Shtetl, which have become cultural markers, or codes of Jewish Yiddish culture. (shrink)

The paper is based on the original study of Galina Kolomiets named «The conception of music value as a substance and as the way of value interaction between the person and the world» which is presented in the monograph “The music value: philosophical aspect”. The phenomenon of music is considered as the indissoluble unity of its two hypostases – the essence of music (musical substance) and musical skill, which belongs to the person and the world. The basicidea of the (...) author is to show, how the extra-historical essence of music (world harmony, universal rhythm) is connected with the man and the world and what are “the cohesion mechanisms” of musical substance as a form of art. According to the study such mechanisms are: the music value and value in the music, inverted, from one side, to the highest sense, from another - to the senses of human life. (shrink)

The paper is based on the original study of Galina Kolomiets named «The conception of music value as a substance and as the way of value interaction between the person and the world» which is presented in the monograph “The music value: philosophical aspect”. The phenomenon of music is considered as the indissoluble unity of its two hypostases – the essence of music (musical substance) and musical skill, which belongs to the person and the world. The basicidea of the (...) author is to show, how the extra-historical essence of music (world harmony, universal rhythm) is connected with the man and the world and what are “the cohesion mechanisms” of musical substance as a form of art. According to the study such mechanisms are: the music value and value in the music, inverted, from one side, to the highest sense, from another - to the senses of human life. (shrink)

The article presents philosophical views on music in the context of the transformations of the worldview from Antiquity to the Modern Time. In this research author also mentions the contemporary issues, and uses her own philosophical concept of the music, which can be described as following: the value of music as a substance and the way of the valuable interaction of a person with the world affirm the essence of musical being, in which the invariable principle of Harmony, the principle (...) of Chaos-Form movement, is preserved. Music expresses the fluid essence of the world and changes of being in space and time. Philosophy of music as a field of philosophical knowledge considers music from ontological-epistemological and phenomenological-axiological prospectives, as something more than just a form of art. It explores the deep, ultimate foundations of the existence of music as such and the philosophical and aesthetic foundations of musical art. Since ancient times music has been a representation of the world in the human conscience and served as the harmonic equivalent of cosmological philosophy, mathematics, astronomy, and astrophysics. The scientific view on music was enriched in the Modern Time by the expanded view on the cosmo-sound space reflected in musical art, which at the same time transforms the mathematical ideas of geometricity, squareness etc. The tendency to create integral world music in the musical practice of the XX-XXI centuries explains the attempt of mankind to present music by modern methods of composing musical art as an expression of fear towards the secret Harmony of universal existence, and, on the other hand - as a form of search for salvation and mental balance, intuitively reflecting what is happening in natural science, which more and more points to the abyss of unknowable universe, and the unstable place of man in the world. (shrink)

Ключовим питанням, на яке намагається дати відповідь філософська антропологія, є питання про те, чим людина по своїй сутності відрізняється від інших живих істот. Класики цього напряму філософії одним з таких факторів називають рух людського духу, який, виходячи за власні межі, пізнає навколишній світ і, пізнаючи, починає його змінювати, перетворюючи на світ культури. Одними з двигунів цього процесу є діалектика феноменів страху та віри, крізь призму якої ми й проаналізуємо феномен руху людського духу. У статті використовуються екзистенціальні підходи М. Гайдеґґера і (...) К. Ясперса та метаантропологічний підхід пізнього М.Шелера та його розвиток у сучасній українській філософській антропології. Автор розглядає феномен екзистенціально-трансцендентального роз-гортання людського духу як феномен, який виокремлює людину з поміж інших форм життя. Тільки людина має здатність не лише пристосовувати певні елементи навколишнього світу до власних потреб, що ми можемо спостерігати й у поведінці вищих приматів, а й створювати те, чого в світі природи ніколи не було, тобто не лише змінювати форми певних елементів світу природи, а й створювати нові за сутністю артефакти світу культури. Силами, що примушують людину діяти, окрім інших, виступають також феномени страху і віри. Саме дослідженню розгортання людського духу під впливом діалектики названих феноменів, які постають в даному випадку екзистенціалами, й присвячена дана стаття. Страх, як правило, підштовхує людину до дії, а віра задає напрямок руху. Дію ми розуміємо як цілеспрямований рух, але навіть націленість руху не розкриває сутності цього процесу. Найбільш вдалим визначенням, на нашу думку, є термін Г.В.Ф. Гегеля «розгортання» [2, 241]. Ми приймаємо його остільки, оскільки він відображує не лише кількісні зміни притаманні руху, навіть цілеспрямованому, а й, що для нас більш важливо, якісні. Тож можемо стверджувати, що результатом діалектики феноменів страху і віри буде розгортання людського духу. А оскільки цей рух відбувається з позиції крайнього свого емоційного напруження у напряму виходу за власні межі, тобто створенню того, чого не було у світі раніше, то ми можемо назвати цей феномен екзистенціально-трансцендентальним розгортанням людського духу, або ж власного Я. У цьому діалектичному єднанні рисою, яка виокремлює людину серед інших форм життя, виступає феномен віри. Тому для кращого розуміння умов екзистенціально-трансцендентального розгортання окреслимо принципові відмінності феноменів віри й надії. Надалі ми розглянемо цей рух, використовуючи метаантропологічний метод в буденному, граничному та метаграничному вимірах буття людини. Результатом розгортання людського духу, спричиненого дією різних модусів феноменів страху та віри, у буденному бутті будуть: феномени марновірства, довіри, Невпевненості у майбутньому та турботи про близьких; в граничному – заданості, обмеженості, самотності, некомфортності, віри в себе й впевненості в собі; в метаграничному – свободи, любові, співтворчості, віри в Іншого і впевненості в Ньому. Феномен свободи виникає в результаті вибору людиною не просто діяльності чи бездіяльності, а буття чи небуття і в основі цього вибору лежать не інстинкти й інтереси роду, а необмежена воля. Феномен свободи є найважливішим результатом діалектики екзистенціалів страху та віри. У цьому випадку страх і віра будуть не лише формувати феномен свободи, а й виконувати функцію її стримування в певних межах, не даючи свободі можливості перетворитися на феномен волі з її анархічною вседозволеністю. Таким чином, екзистенціально-трансцендентальне розгортання людського духу є не лише тією умовою, що виділяє людину з поміж інших живих істот, а й являється тим фактором, який перетворює людину на особистість, що не лише виробляє артефакти культури, а й створює витвори мистецтва, які несуть відбиток індивідуально-особистісних рис свого творця. Тож екзистенціально-трансцендентальне розгортання духу є не лише необхідною, а й достатньою умовою перетворення людини природної на людину культуротворчу, а отже, на особистість. (shrink)

The paper is devoted to the analysis of theurgic aesthetics in relation to the concept of utopia that initiates a different understanding of the philosophy of the Russian diaspora representatives through the prism of utopian theurgy of beauty and art. Introducing the idea of utopian theurgy of beauty and art the authors emphasize its meaningful, axiological component. The authors interpret the utopian theurgy of beauty and art in the Russian diaspora philosophy of the first third of the 20th century as (...) an aesthetically mystical experience of the imperfection of human earthly existence that causes a gap with socio-historical reality with direct co-existence of the creative individual with God who is considered to be the true Beauty, the cosmic Harmony, and the universal Love. The meaning of the utopian theurgy of beauty and art is in achieving the goal of possible union with the deity, as well as in affirming persons actions as a co-creator of the world process. The utopian theurgy of beauty and art of an optimistic nature, associated with the light of hope directed to the transformation of earthly existence is reflected in N.S. Arsenyev's idea of spiritual joy achievable in the mystical experience of "longing for Beauty in God"; in B.P. Vysheslavtsev's reflections about the artistic and creative embodiment of eros as thirst, the birth of the God-Man in beauty, as well as in I.A. Ilyin's philosophy, in which, despite disappointments in social changes, the faith in art as the Mystery, as "a service and a joy" always following sacred traditions is preserved. The aesthetic and pessimistic foundations of utopian theurgy are realized in the aesthetic views of V.V. Weidle, according to which art has lost its orientation to high objective spirituality; in S.L. Frank's idea of unrealized Beauty as a dream of the ultimate transformation of the world that is opposed by the bitter reality of the split of being; as well as in the philosophy of N.A. Berdyaev, who postulates the tragedy of earthly existence caused by the unattainability of the full realization of the cosmic Beauty that considers as the goal of the world process. N.O. Lossky's metaphysics, intuitionism and value system are of particular importance, as the utopian theurgy of beauty and art consists in the following: there always remains a share of the absolute truth in art that is the world of illusions and artists imagination; the absolute value of beauty universally valid for all substantial personalities is affirmed. (shrink)

The article discusses human dignity in the aspect of modern challenges of technological civilization, which has entered a new stage of its development. Human dignity as a category of ethics remains underestimated, since in the first row of ethical values humanitarians, as a rule, put the categories of freedom and justice. Today, “dignity” acquires a special and higher status, the concept of human dignity is being rethought, going beyond the ethical category itself as a virtue. In the global world, human (...) dignity is a response to such contemporary challenges as the formation of a communicative world community with a focus on digital civilization, the anthropological problem of the future of humanity, the ecological situation on a global scale, the reorientation of the ethical and legal relations of a globalizing world. Human dignity is a problem of national-ethnic and national-state relations in the transition to transnational regulatory interactions. In the interpretation of the nation, the authors do not share the well-known two approaches to understanding the nation, on the one hand ethnocultural, and on the other - national-civil. Both approaches lead, whenever possible or necessary, to the transnational posing of the question, when human dignity becomes a priority regardless of nationality. In this connection, the utopian idea of the possibility of a global ethos is touched upon. The authors focus on the anthropoxy-axiological approach to the understanding of human dignity, where the cosmological principle of human existence is determined by his creative power. The urgency of the problem of human dignity is due to the fact that, as it were, in the modern life world a person did not put the economy above morality, the basis of human dignity in its being is a value moral consciousness, in the depth of which basic human values of transnational nature “work”, contradicting values consumer society driven by practical interests. Human dignity in this regard should be interpreted as an absolute value and at the same time one should take into account the multidimensionality of the problem of dignity in the context of modern globalization processes. Based on the ontological understanding of globalization as megatrends in the self-movement of the natural historical process, the authors substantiate the anthropological value of human dignity, which has universal, transcultural significance. The use of an anthropoxy-axiological approach and interdisciplinary methods reveals the universal value of virtue, based on the anthropo-social moral nature and the creative value of man. The creative transformational activity itself will not be worthy in quality without moral responsibility. The modern concept of human dignity is addressed to the ethics of responsibility, which means responsibility, which highlights the moral and axiological attitude to life, the adoption of responsible decisions in modern conditions of sociocultural interactions. In the context of globalization, the philosophy of human dignity becomes the dominant of all conscious-volitional activities, the core of the moral rethinking of the transnational and national ratio in the light of tolerance, the ability to non-violence. At the same time, the authors indicate in the formulation of the main issue of the philosophy of human dignity the possibility of going beyond the ethical category of human dignity, since the unchanging core of the universal human values of goodness-beauty-truth does not lose its meaning in the global, changing world. (shrink)

A hypothesis about sensorimotor integration (the λ model) is described and applied to movement control and kinesthesia. The central idea is that the nervous system organizes positional frames of reference for the sensorimotor apparatus and produces active movements by shifting the frames in terms of spatial coordinates. Kinematic and electromyographic patterns are not programmed, but emerge from the dynamic interaction among the system s components, including external forces within the designated frame of reference. Motoneuronal threshold properties and proprioceptive inputs to (...) motoneurons may be cardinal components of the physiological mechanism that produces positional frames of reference. The hypothesis that intentional movements are produced by shifting the frame of reference is extended to multi-muscle and multi-degrees-of-freedom systems with a solution of the redundancy problem that allows the control of a joint alone or in combination with other joints to produce any desired limb configuration and movement trajectory. The model also implies that for each motor behavior, the nervous system uses a strategy that minimizes the number of changeable control variables and keeps the parameters of these changes invariant. Examples are provided of simulated kinematic and electromyographic signals from single- and multi-joint arm movements produced by suggested patterns of control variables. Empirical support is provided and additional tests of the model are suggested. The model is contrasted with others based on the ideas of programming of motoneuronal activity, muscle forces, stiffness, or movement kinematics. (shrink)

The socialist project is burdened by a history of brutal failures. The authors of the papers collected in this volume are convinced that a democratic and humane socialism is both desirable and possible. They lay out their view of different aspects of this new socialism in this book. Anatole Anton and Richard Schmitt are both the editors and contributors to this book. -/- Select chapters translated into Spanish have appeared in a volume in Barcelona, Spain.

The seeming absence of negative evidence in the input that children receive during language acquisition has long been regarded as a serious problem for non-nativist linguistic theories. Among the solutions that have been suggested for this problem, preemption by competing structures is doubtless the most intensively researched and widely accepted. However, while preemption works well in the domain of morphology, it cannot apply categorically in the domain of syntax, as this would preclude the existence of semantically overlapping constructions, such as (...) the ditransitive and the prepositional dative, which can be used alternatively with many, but not all, verbs of literal or metaphorical transfer. This paper investigates one specific version of preemption briefly entertained by Pinker (Language learnability and language development, Harvard University Pressm, 1984), which would account both for the existence of semantically overlapping constructions and for the fact that these constructions may preempt each other in the case of individual verbs. Typically, such pairs of grammatical constructions differ in their information-structural restrictions and speakers tend to choose the construction that best fits a given discourse context; when speakers use a construction even though there is an alternative that fits the discourse context better, children may take this as evidence that the alternative is not available for the specific verb in question. Two corpus studies are presented, comparing the information-structural profile of prepositional dative constructions containing verbs that may alternate between the dative and the ditransitive with the information structural profile of verbs that are restricted to the prepositional dative. For Pinker's preemptive mechanism to be feasible, there should be a clear and systematic difference in the information-structural profile of these two classes of verbs. However, no such difference can be found in actual usage. (shrink)

ExcerptWeak government is a negation of liberty.Francis LieberAfter the experiences of the past generation, it should be apparent that all too much of liberal internationalist thinking in America is not “internationalist” in any real sense at all. Internationalism, if it is to have any meaning as a word, must mean peace and cooperation between different nations, which by nature will have not merely different interests that must be reconciled but different political systems that must coexist.

The appearance of nuclear weapons suddenly made the extinction of humanity a distinct possibility. In view of this obverse side of scientific progress, attitudes toward science in the general population became ambivalent, at times bordering on hostility. It is argued that to a great extent the scientists themselves are responsible for the tarnished image of science. Accordingly they should restore science to its role of furthering human welfare and, above all, as a source of enlightenment. In our age enlightenment entails (...) emancipating humanity from superstitions generated by the cooptation of science in the service of power. (shrink)

Despite their centrality and importance to both science and philosophy, relatively little has been written about thought experiments. This volume brings together a series of extremely interesting studies of the history, mechanics, and applications of this important intellectual resource. A distinguished list of philosophers and scientists consider the role of thought experiments in their various disciplines, and argue that an examination of thought experimentation goes to the heart of both science and philosophy.

Drawing on the records of an “alcoholism counselling service” launched in the 13th arrondissement of Paris in 1954, this article studies how social work became part of the new scope of psychiatric care for alcohol addiction, at a time when new medical cures were becoming available. The content and structure of patient records, which we analyse in comparison with papers from medical and social work journals, provide an insight into the day-to-day tasks of the social workers, who worked as closely (...) as possible with alcoholic patients and their families. The article shows that the action of the social worker, which became central, although subordinated to that of psychiatric medicine, took on a psychotherapeutic dimension and was characterised by the need to gain the patient’s trust and ensure their adherence to treatment, thus marking a clear inflection in the relationship with beneficiaries. However, social work was still characterised by its constitutive ambiguity; its control and surveillance functions created difficulties, misunderstandings and disputes with the patients and their relatives. (shrink)

Husserl’s analyses of time consciousness have proved to be one of the more intricate challenges of his phenomenology. The article addresses his writings on time consciousness not with the aim of discussing or solving the epstemological problems that arise, but instead is interested in the descriptive procedure with which Husserl approaches them. The concept of ›Darstellung‹ serves as a starting point for this, a concept which Husserl takes up in order to describe the unified constitution of temporal objects ›vis à (...) vis‹ the continuity of their temporal givenness. Thus importing a traditionally poetological-rhetorical vocabulary – in rhetoric ›Darstellung‹ denotes vivid representation in language – into the analysis of temporal consciousness, it points to Husserl’s own descriptive project as potentially working in a similar manner. In Husserl’s writings, a ›Verlaufspoetik‹ (transitory poetics) comes into view, in which the textual flow of the descriptive process seems to match the stream of experience of temporal consciousness. (shrink)

To what extent can philosophical thought experiments reveal norms? Some ethicists have argued that certain thought experiments reveal that people draw a morally significant distinction between "doing" and "allowing". I examine one such thought experiment in detail and argue that the intuitions it elicits can be explained by "prospect theory", a psychological theory about the way people reason. The extent to which such alternative explanations of the results of thought experiments in philosophy are generally available is an empirical question.

Eliminating sexual violence requires understanding where it comes from and why it happens. We must learn to detect when the grounds for violence are being built up so that we can promptly take them down. How can we improve our ability to notice the subtle practices of sexism and make them a matter of critical reflection? The aim of this paper is to show how film can enhance critical perception of the social conditions that give rise to sexual violence in (...) particular. We do this by way of a specific example, showing how Joyce Chopra’s 1985 film Smooth Talk serves to display the complex circumstances that make sexual violence possible – thereby illustrating Frye’s philosophical insight about the interconnected mechanisms of oppression.​ -/- . (shrink)

What reason does one have to resist oppression? The reasons that most easily come to mind are those having to do with justice—reasons that arise from commitments to human equality and the common good. In this paper, I argue that there are also reasons of love—reasons that arise from personal attachments to specific people, projects, or activities. I defend a distinctive form of resistance that is characteristically undertaken for reasons of love, which I call Quiet Resistance. Contrary to theories that (...) build reasons of justice into the definition of resistance, I argue that we have strong reason to consider Quiet Resistance a genuine form of resistance. Finally, I argue that the reasons in favor of engaging in Quiet Resistance help to explain its distinctive value. In short, when one engages in Quiet Resistance, one’s actions are valuable in large part because they allow one to maintain respect for one’s personal values and meaning in life under oppressive conditions. (shrink)

This book contains a variety of essays aimed at developing a philosophical defense of public goods against neo-liberal criticisms. Looking at concepts such as collective action, common property, intellectual property and issues such as health, education, welfare, environment, media, cities, and the prison industrial complex.

Capitalism is in crisis. Is a better world possible and what would it look like? Taking Socialism Seriously breaks important new paths for significant social change by examining detailed questions seriously that had previously been neglected.