The notion of dynamical symmetry is discussed in the framework of the symplectic tomography scheme for the harmonic oscillator. The stationary states are shown to appear as solutions to eigenvalue equation for “classical” probabilities. All the probabilities describing the energy levels are constructed using dynamical-symmetry operators.

The notion of conditional entropy is extended to noncomposite systems. The \-deformed entropic inequalities, which usually are associated with correlations of the subsystem degrees of freedom in bipartite systems, are found for the noncomposite systems. New entropic inequalities for quantum tomograms of qudit states including the single qudit states are obtained. The Araki–Lieb inequality is found for systems without subsystems.

Tomographic approach to describing both the states in classical statistical mechanics and the states in quantum mechanics using the fair probability distributions is reviewed. The entropy associated with the probability distribution (tomographic entropy) for classical and quantum systems is studied. The experimental possibility to check the inequalities like the position–momentum uncertainty relations and entropic uncertainty relations are considered.

It is usually believed that a picture of Quantum Mechanics in terms of true probabilities cannot be given due to the uncertainty relations. Here we discuss a tomographic approach to quantum states that leads to a probability representation of quantum states. This can be regarded as a classical-like formulation of quantum mechanics which avoids the counterintuitive concepts of wave function and density operator. The relevant concepts of quantum mechanics are then reconsidered and the epistemological implications of such approach discussed.

The dynamical equations of quantum mechanics are rewritten in the form of dynamical equations for the measurable, positive marginal distribution of the shifted, rotated, and squeezed quadrature introduced in the so-called “symplectic tomography”. Then the possibility of a purely classical description of a quantum system as well as a reinterpretation of the quantum measurement theory is discussed and a comparison with the well-known quasi-probabilities approach is given. Furthermore, an analysis of the properties of this marginal distribution, which contains all the (...) quantum information, is performed in the framework of classical probability theory. Finally, examples of the harmonic oscillator's states dynamics are treated. (shrink)

From the Editors:Such was the topic considered by members of a new discussion club, "The Free Word" [Svobodnoe slovo] , along with specialists from the Institute of Philosophy, USSR Academy of Sciences.

By using a tomographic approach to quantum states, we rise the problem of nonlocality within a single particle (single degree of freedom). We propose a possible way to look for such e®ects on a qubit. Although a conclusive answer is far from being reached, we provide some re°ections on the foundational ground.

Grigorii Savvich Skovoroda was a distinguished philosopher of the eighteenth century Ukraine who made a significant contribution to the development of philosophical thought and enlightenment ideas. A contemporary of N. I. Novikov, Ia. P. Kozel'skii, and A. I. Radishchev, he reflected in his work the protest of the laboring peasant masses against serfdom. This protest was the starting point for his philosophical interpretation of the world, man, problems of social justice, and the paths along which they could be resolved. Representing (...) the antifeudal movement for enlightenment in the Ukraine, he linked the freedom of his people to unification of the Ukraine with Russia and to the general struggle for implementation of anti-serfdom ideals. (shrink)

The purpose of the present report is to draw the philosophical community’s attention to the universal principle of cognition, the principle of extrapolation, capable of integrating the present and possibly, the future methods of man’s cognitive attitude to the world. Extrapolation is interpreted as a key logical-and-gnosiological procedure and, depending on subject/object relationships, is subdivided into “actual” and “real”. According to the actual extrapolation principle in any kind of cognition, it is important to take account of the fact of the (...) ontological presence of the individual in the world. The real extrapolation method is based on the available gnosiological content of a cognizing subject and on the use of a totality of the logical, gnosiological, epistemological, methodological, content-related and even psychological wealth of accumulated knowledge with the aim of its augmentation. The all-important aim of new gnosiology (theory of knowledge) should consist in studying permissible bounds of extrapolation, and in identifying basic laws of extrapolation of knowledge in two forms of its being as a necessary condition of their possible synthesis. (shrink)

V domnevno Platonovem dialogu Alkibiadu I je postavljena trditev, da je del duše, ki skriva naše pravo sebstvo, naš jaz, podoben Bogu: nekdo, ki ga uvidi in je spoznal božansko – boga in razumnost, bo tako najbolje dojemal tudi samega sebe. Vprašanje sebstva v dialogu nastopi kot smiselno nadaljevanje poprejšnjih izpeljav, po katerih se določa, da mi nismo ne telo, ne naše lastne stvari, temveč duša. S tem, ko sebstvo poistovetimo z Bogom, nekako uidemo problemu samonanašanja in postavimo vprašanje samovédenja (...) v novo dimenzijo. Članek obravnava nekatere nejasnosti definicije sebstva , torej vključujočega telo in dušo, ali le kot duše, kot v Alkibiadu Prvem , ki uporablja telo in mu vlada , v odnosu do božanskega.In Alcibiades I, for many interpreters still a spurious dialogue, Plato claims that our true self resembles the divine. Someone who looked at it and grasped everything divine, God and intelligence, would have the best grasp of himself as well. The question of the self comes as the natural consequence of previous claims showing we are neither our possessions nor our bodies, but our souls. By making the self similar to God, we can tackle the problem of reflexivity differently, putting the question of self-knowledge into new perspective. The article discusses some unclear questions concerning the definition of the self, defined as »the whole man« in Charmides , i.e. including body as integral part, or as excluding it in Alcibiades I, where the self is the soul , since the soul uses the body and rules it , and its relations to the divine. (shrink)

I. Musulʹmansʹka kulʹtura ĭ filosofii︠a︡ na pivdennoukraïnsʹkykh zemli︠a︡kh -- Filosofsʹkyĭ sufizm Ibrahima alʹ-Kyrymi -- Abu lʹBaka'alʹ-Kafauvi: paradyhma postklasychnoho syntezu nauk -- Rat︠s︡ionalizm Mukhammada alʹ-Kafauvi ta Mukhammada alʹ-Akkirmani -- II. Obraz ti︠u︡rksʹkykh narodiv v ukraïnsʹkiĭ literaturi rannʹomedrnoï doby.

Diese Festgabe für Friedrich Hermanni ist der Frage gewidmet, was das Denken mit Gott zu tun hat und Gott mit dem Denken. Der Band verbindet klassische mit zeitgenössischen Positionen, indem er das Verhältnis von Denken und Gott in Geschichte und Gegenwart analysiert und diskutiert. Gegliedert ist er in fünf Themenbereiche: I. Gott und Denken in Theologie und Philosophie - Prinzipientheoretische Überlegungen - II. Der Gottesgedanke und die Frage nach seiner Wahrheit - III. Der Gottesgedanke und die Frage nach seiner Bestimmtheit (...) - IV. Das Verhältnis von Gott und Denken in Gott und im Menschen - V. Zur Frage nach der Transzendenz Gottes Die international renommierten Autoren stellen sich diesen Themen und treten in das systematisch-theologische und religionsphilosophische Gespräch mit den Argumenten Friedrich Hermannis ein. Für die gegenwärtige Theologie und Philosophie werden dabei entscheidende Einsichten für die Verhältnisbestimmung von Gott und Denken gewonnen. (shrink)

Stable adaptive strategy of Homo sapiens (SASH) is a result of the integration in the three-module fractal adaptations based on three independent processes of generation, replication, and the implementation of adaptations — genetic, socio-cultural and symbolic ones. The evolutionary landscape SASH is a topos of several evolutionary multi-dimensional vectors: 1) extraversional projective-activity behavioral intention (adaptive inversion 1), 2) mimesis (socio-cultural inheritance), 3) social (Machiavellian) intelligence, 4) the extension of inter-individual communication beyond their own social groups and their own species in (...) the rest of the world, 5) the symbolic system of communication (symbolic inheritance), 6) spiritualistic trans- formation of emotionally-shaped components of mentality, 7) the dominance of the rationalist thought mentality (enhancer of adaptive inverse 1), 8) a recursive distribution of projective-activity intentions on the man himself his genome, psyche and culture (Adaptive Inversion 2), 9) introversional reorientation of the vector of cognitive activity (adaptive inversion 3). (shrink)

Издание содержит: Есть ли ошибка в формуле мира?; Бегство от смысла; Секрет формулы мира - закон притяжения?

_Purpose._ This article seeks to analyze the transformation of culture and social relations in cities amidst the digital transformations of space and everyday practices. _Theoretical basis._ The research is anchored in the theoretical foundations provided by Manuel Castells and Marshall McLuhan, both of whom delve deeply into the intricacies of the information society and the interactions between humans and technologies. Our analysis also relies on contributions from urbanists and experts in the "Smart Cities" domain, augmenting our study with practical facets (...) of how digital innovations influence the urban milieu. We endeavor to understand how the interplay between humans and technologies within urban environments reconfigures one’s self-perception, their place in the world, and their interactions with their surroundings. _Originality._ The study evaluates the impact of digital transformations on urban settings, drawing from the theoretical notions of Manuel Castells and Marshall McLuhan, modern urbanistic principles, and empirical analysis of the urban environment. We emphasize that digitalization reconfigures concepts of time, space, and interpersonal interactions in cities, culminating in the emergence of a distinct social identity that manifests within a globalized and digitized urban existence. We illustrate the effects of digital innovations on social and cultural practices, and underscore the significance of striking a balance between individual freedom and technological control in urban landscapes. _Conclusions._ Our findings indicate that digital transformation, which bridges the tangible and the virtual, reshapes the identities and daily experiences of urban inhabitants. They engage in an existential struggle to preserve their sociocultural essence. In a networked society where the local and global intermingle, novel social practices arise that obscure boundaries between the individual and collective, and between the tangible and virtual. The urban milieu becomes a crucible for experiments in the social, economic, and cultural realms, with technologies introducing both conveniences and challenges. Digital transformation modifies societal interactions and has profound implications for the sociocultural fabric. (shrink)

Methodology and ethics: these two terms have only recently begun to be linked organically in scientific thought, especially when the discussion is about man as the subject and object of knowledge. It is not as if this situation had not been anticipated in the history of thought. Suffice it to mention Kant's perspicuity: his analysis of "the conditions of the thinkability" of an object of knowledge is combined with ideas about man as an end in itself, as self-sufficient, and about (...) man's freedom, his ability to set goals in general. Crudely put, for Kant ethics is primary, it "anticipates" direct knowledge. (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)

As we know, the activity approach to understanding man and his world became widespread in Russian philosophy in the 1960s-70s. At the time, it was, I should emphasize, one of the most significant manifestations of progressive trends in Soviet philosophical thought, which strived to overcome the stagnation and dogmatism of official Marxism. However, as it happens whenever the authority of an intellectual current is established, the activity approach and the category of activity were used frequently in a superficial way, simply (...) because they were fashionable at the time. This gave me occasion to announce, in a collection of articles on the problems of the a tivity approach published in 1976, that a sort of magical word "activity," unsupported by responsible conceptual analysis, was widely used.1 There is no doubt, however, that the development of the activity approach by serious theoreticians was backed up by sufficiently deep conceptual analysis, which advanced our philosophical culture of the time. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:TRANSCENDENT MAN IN THE LIMITED CITY: THE POLITICAL PHILOSOPHY OF CHARLES N. R. McCOY ]AMES v. SCHALL, S.J. Georgetown University Washington, D. C. The history of political philosophy since the time of St. Thomas has been a history of successive failures to relate ethics to politics and of successive attempts to find a substitute for theology, either in politics itself... or in economics.... Men are today oppressed by false (...) theologies erected into political systems, and those who are not so oppressed are in risk of becoming so oppressed by an intellectual and moral inability to defend themselves. St. Thomas's political science will not give us the answers to problems of hydro-electric development or technological unemployment ; but it will give us the answer to the most vital of contemporary problems: how to secure the rational foundations of humane living. -Charles N. R. McCoy," St. Thomas and Political Science." 1 I IN WRITING ABOUT the small but rich corpus in political philosophy by Charles N. R. McCoy, the temptation is almost irresistible to call it, wittily, " The Real McCoy," or, more academically, a theoretic essay on the reasons for our " intellectual and moral inability to defend ourselves." The kind of being we are, no doubt, needs defense, needs an explication that justifies its unique givenness. Charles N. R. McCoy is not generally wellknown, though he has a small and (one hopes) growing number of admirers. The very cultural unlikelihood of his central theme, 1 On the Intelligibility of Political Philosophy: Essays of Charles N. R. McCoy, edited by James V. Schall, S.J. and John J. Schrems (Washington: Catholic University of America Press, 1989), p. 38. 63 64 JAMES V. SCHALL, S.J. which 1s m no sense Hegelian, that there is indeed a coherent philosophical intelligibility-a "structure "-to political philosophy, makes his work both unique, profoundly appealing, and perhaps even prophetic. McCoy was concerned to explain the transcendence of each person, each citizen, beyond the city, indeed beyond this world, without denying his exact political nature and the reasons for its limits. Man was both a political and a philosophical animal to whom more than either politics or philosophy was given. The dignity of the city was essentially revealed in its limits, in what good it could do with its own means while leaving other admitted goods untouched, in what questions it could legitimately bring up because of its experienced life, but still could not answer by itself. On reading him carefully in one's own pursuit of philosophic wisdom in an age replete with sundry mental and moral confusions, it is tempting to affirm that, at last, in political philosophy here is found a body of reflection which is indeed " the real McCoy." Here is a consistent examination of philosophic principle that accounts for the contours of the whole of the discipline in its most radical origins and clearest limits. McCoy's "reality" does not, to be sure, exist for most of the political science profession itself nor for Christian thinkers in the field of political thought. This situation is unfortunate on both counts. Political philosophy, for its part, has pursued in modern times the line of its own autonomy in rejecting the great tradition which affirmed the limited place of politics in the order of being, its position as a practical, not speculative science. Theology-itself seeking relevance in lieu of transcendence-has largely imitated this modern turn in political thought. The crisis in theology is, more than anything else, the result of a crisis in political philosophy, its evolution in modernity. Thus in a discipline in which so many of the ultimate human issues are either not confronted at all or are at best confused, in a theological environment which is itself largely infected with the theoretical deviations McCoy chronicled, this benign neglect of his work may turn out to be an advantage. McCoy's independence of these ideological movements, grounded POLITICAL PHILOSOPHY OF CHARLES N. R. MC COY 65 as it is in the philosophical tradition from which these movements systematically deviated, provides a new and fresh way of coming to terms with the meaning of political philosophy itself. In a spirit of... (shrink)

On verbal epistemology of the neo-Nyaya school in Indic philosophy; includes Sanskrit text, Apūrvavāda from Nyāyasiddhāntadīpa of Śaśadhara.

_Purpose._ To substantiate the definition of technics as the attributive characteristics of a human being and the necessity of its orientation towards human flourishing in the context of new anthropological models of the 21st century. _Theoretical basis._ Correlation between technics, technology and the human essence is examined. The role of technics is traced at different historical stages of human development. Negative and positive effects of digital technology development upon a contemporary human being is analysed in the light of new anthropological (...) models: homo technologicus, homo digitalis and homo eudaimonicus. The content of a new worldview-value paradigm of defining goals of technology is outlined. _Originality._ Transformation of the role of technics correlates with value and worldview shifts in person’s understanding of his/her purpose in both natural and social worlds. Nowadays, philosophical analysis of anthropological dimension of technics and technology opens a horizon for seeking effective solutions in the face of the contemporary challenges and anti-utopian threats by means of focusing on the fact that, indeed, technological development is subordinate to the humanist goal that is flourishing, wellbeing and comprehensive development of a human being. _Conclusions._ The essence of technology reveals not through its functional but anthropogenic definitions in a sense of a source of institutionalization and in a sense of a source of realization of a human way of self-identification and self-objectification of human subjectivity. Technics/technology is the attributive characteristics of human essence and being: a human being is as much human as much he/she is a creator of technics. The purpose of technics is not to master the nature and to transform the world; technics is, above all, a tool of human self-improvement and self-creation through broadening the horizon of human capacities. The analysis of new modern anthropological models shows that it is the orientation of technology/technology towards human flourishing that is, on the one hand, a response to the existential demands of modern man, and on the other hand, a way of preventing future threats related to technological development. (shrink)