In contemporary human sciences, the concept of activity continues to play a key, methodologically central role, since it is used in attempts to give a universal characterization of either the whole human world or the inner world of a concrete individual . In either case, the category of activity is elevated to the level of a universal, ultimate abstraction, which, in E.G. Iudin's words, "combines empirical certainty with theoretical depth and methodological constructiveness" [11, p. 249].

The article is devoted to the memory of Vyacheslav Semenovich Stepin and Nikita Nikolaevich Moiseev, whose multifaceted work was integrally focused on philosophical, interdisciplinary and transdisciplinary research of the key ideas and principles of universal human-dimensional evolutionism. Other remarkable Russian scientists V.I. Vernadsky, S.P. Kurdyumov, S.P. Kapitsa, D.S. Chernavsky worked in the same tradition of universal evolutionism. While V.I. Vernadsky and N.N. Moiseev had been the originators of that scientific approach, V.S. Stepin provided philosophical foundations for the ideas of those (...) remarkable scientists and thinkers. The scientific legacy of V.S. Stepin and N.N. Moiseev maintained the formation of a new quality of research into the philosophy of science and technology as well as into the philosophy of culture. This new quality is multidimensional and it is difficult to define unambiguously, but we presume the formation of those areas of philosophical knowledge as constructively oriented languages of interdisciplinary and transdisciplinary co-participation of philosophy in the convergent-evolutionary development of scientific knowledge in general. In this regard, attention is paid to V.S. Stepin’s affirmations about non-classical nature of modern social and humanitarian knowledge. Quantum mechanics teaches us that the reality revealed through it is a hybrid construct, or symbiosis, of both mean and object of cognition. Therefore, the very act of cognitive observation constructs quantum reality. Thus, it is very close to the process of cognition in modern sociology and psychology. V.S. Stepin insisted that these principles are applicable to all complex selfdeveloping systems, and such are all “human-dimensional” objects of modern humanities. In all the phases of homeostasis changes, or crises, there is necessarily a share of chaos, instability, uncertainty in the selection process of future development scenarios, which is ineliminably affected by our observation. Therefore, a cognitive observer in the humanities should be considered as a concept of post-non-classical rationality, that is as an observer of complexity. (shrink)

Автор предлагает читателю новую психоантропологическую концепцию человеческой агрессии. Анализируя последствие 4000 лет мировой истории, он приходит к выводу, что истоки агрессии заложены в нарастающей мутации души, деформации генофонда. Для специалистов.

Nadezhnostʹ matematicheskogo dokazatelʹstva -- Nadezhnostʹ logicheskikh norm -- Ontologicheskoe obosnovanie matematiki -- Sistemnoe obosnovanie matematiki.

t. 1. Igry rynka -- t. 2. Torgovet︠s︡ v Khrame.

In his critique of empiriocriticism, V. I. Lenin also considered it necessary to characterize its relationship to religion in order to show more fully the social significance of this school, which was fashionable in its time. In contrast to those who took at face value the pretensions of Machism to present the scientific thought of the nineteenth century and who hastened to put it in place of "obsolete" materialist dialectics, V. I. Lenin unmasked the "completely reactionary character" of this essentially (...) subjective-idealistic current, which played into the hands of fideism despite the fact that E. Mach considered himself an atheist. (shrink)

We present a novel variant of decision making based on the mathematical theory of separable Hilbert spaces. This mathematical structure captures the effect of superposition of composite prospects, including many incorporated intentions, which allows us to describe a variety of interesting fallacies and anomalies that have been reported to particularize the decision making of real human beings. The theory characterizes entangled decision making, non-commutativity of subsequent decisions, and intention interference. We demonstrate how the violation of the Savage’s sure-thing principle, known (...) as the disjunction effect, can be explained quantitatively as a result of the interference of intentions, when making decisions under uncertainty. The disjunction effects, observed in experiments, are accurately predicted using a theorem on interference alternation that we derive, which connects aversion-to-uncertainty to the appearance of negative interference terms suppressing the probability of actions. The conjunction fallacy is also explained by the presence of the interference terms. A series of experiments are analyzed and shown to be in excellent agreement with a priori evaluation of interference effects. The conjunction fallacy is also shown to be a sufficient condition for the disjunction effect, and novel experiments testing the combined interplay between the two effects are suggested. (shrink)

An analysis of the current literature on the question under consideration shows that the concept of determinism is being interpreted most diversely. Three major notions of the content of this concept that are employed explicitly or implicitly at the present time, and to which the various views of the problem may be traced, may be identified.

В издании рассматриваются вопросы происхождения и смыслового наполнения дефиниций "совесть" и "интеллигенция" анализируются взгляды представителей разных историко-философских школ по заявленной проблеме.

I should like to supplement somewhat the interpretation of the data presented by D.E. Furman. It seems to me that to understand current processes, we must have a clearer idea of the starting point of the present intellectual movement—the "mass atheism" of the preceding period. What was this mass atheism?

В монографии рассматриваются мифы о Мировом Разуме, который нашими древними предками почитался как языческая богиня Матерь Мира София Премудрая. Для широкого круга читателей.

Aleksei Fedorovich Losev did not share the hereditary Russian prejudice that science and philosophy exclude religion . Although he did not leave any specialized works in theology, the history of religion, or the foundations of the Christian worldview, many of his books, lines from letters, and fragments of conversations and, most importantly, his whole way of life and life journey show that all his life he reflected continuously and intensely on themes of the Christian faith and, primarily, of the Orthodox (...) faith that he confessed. Not only did he reflect on them, he lived by them. For Aleksei Fedorovich Christianity was never just an object of knowledge, a preoccupation of the reflective mind, but rather the profound foundation of his relationship with the world and with people. It constituted not only his thought and its foundation, but his very life. Religion, as Aleksei Fedorovich understood it, is first of all a certain kind of life, not just a personal worldview, however religious and mystical it might be. It was not a personal morality, however lofty or religious it might be, nor personal feeling or esthetics, however ardent the feeling might be or however perfectly mystical the esthetics. Religion, in his mind, is the realization of a worldview, the material substance of morality, the real affirmation of feeling; it is the life of the person directed to the persons substantial self-affirmation, to self-affirmation in eternity . In recounting the facts of Aleksei Fedorovichs spiritual biography I shall not follow their chronological order. The basic facts can be found in the works of A.A. Takho-Godi, D. Dzhokhadze, M. Gogotishvili, and others. (shrink)

The development of the social sciences needs to rely on precise methods. The nomological model of explanation adopted in the natural sciences is ill-suited for the social sciences. An algorithmic model of society can be a promising solution to existing problems. In its most general form, an algorithm is a generally understood prescription for what actions to perform and in what order to achieve the desired result. Any algorithm can be represented as a set of rules of the form «If (...) A, do D to get P». People are the bearers of this kind of rules that apply in different areas of their activities. The rules are subject to change based on personal and collective experience. There is a special mathematical discipline that studies the laws of evolution of such rules. This discipline is called genetic programming. Contrary to the threatening name, the algorithmic model does not imply the deprivation of a person’s right to free choice, but it needs this right as a necessary condition for the evolution of social algorithms. These algorithms allow us to give a non-causal, but law-like explanation of many well-known social phenomena, as well as to effectively model the future, which is critically important today. A retrospective look at the evolution of social algorithms shows that the current global crisis of human society is associated with the approach to the point of singularity in their evolution. This is due to the fact that there is no need for direct human participation in the implementation of social algorithms, which is reflected in a fundamental change in the sphere of employment and less need for further development of the sciences. (shrink)