Paul Ricoeur is a philosopher of wide ranging interests whose main concern is hermeneutics. His hermeneutics is self-reflexive, an existential appropriation that eventually gives way to self-understanding. Questions pertaining to self-identity, the problem of the other and intersubjectivity are presented by him in a tensive style, keeping the scope of interpretations wide open. While discussing the question of self-identity, he moves towards intersubjectivity which is centred on self-esteem. It provides a context for self-constancy which gives to a moral identity, an (...) attestation of Here I am. Here arises the basic issue, how the narrative identity which is hermeneutical give rise to an ethical relation. If so, Ricoeur must be ready to see that there is an asymmetric relation between the same and the other which can be termed ethical. Though he says that conscience contains an injunction to attest ourselves to say, Here I am, it is a statement of “said” and not one of “saying”. Only a statement of “saying” can interrupt ontology and enact the movement from the same to the other which is ethical. Hence, Ricoeur stands at the hemeneutical level which cannot abandon ontology. But the polysemic nature of alterity posed by him never closes the possibilities of an ethical interpretation. (shrink)

Neotraditional organizations are those that exist to sustain indigenous cultures, practices, and institutions as they compete in modern markets. This study examines how a single mechanism, leader transparency, influences change outcomes in neotraditional organizations. We predict that leader transparency will enhance employee cognition- and affect-based trust toward leadership during times of change, thereby supporting relational dynamics within the organization that enable a smooth transition. We also predict that leader transparency will elevate employee acceptance of new technology during change, thereby enhancing (...) desired functional adjustments within the organization. Finally, we predict that leaders who embrace the indigenous heritage of the firm while implementing change will benefit more from being transparent than leaders who ignore the indigenous heritage of the firm. We find overall support for our predictions. These results enhance our understanding of how leaders of neotraditional organizations can manage change successfully while preserving historical cultures, practices, and institutions. (shrink)

In this paper we prove that the preordering $\lesssim $ of provable implication over any recursively enumerable theory $T$ containing a modicum of arithmetic is uniformly dense. This means that we can find a recursive extensional density function $F$ for $\lesssim $. A recursive function $F$ is a density function if it computes, for $A$ and $B$ with $A\lnsim B$, an element $C$ such that $A\lnsim C\lnsim B$. The function is extensional if it preserves $T$-provable equivalence. Secondly, we prove a (...) general result that implies that, for extensions of elementary arithmetic, the ordering $\lesssim $ restricted to $\Sigma_{n}$-sentences is uniformly dense. In the last section we provide historical notes and background material. (shrink)

The author draws attention to gnoseologically not enough investigated phenomenon of automorphism thinking. In the widely known works of F. Varela, and U. Maturana automorphism is associated mainly with the study of the adaptation of biological organisms. It appears, however, that the possibilities of this approach are more significant. The author believes that the driving force of thinking activity is the constructive combination. Cognitive morphogenesis processes as a free combination of symbolic forms, managed by rules of mental experimentation over one’s (...) own resources, resulting in the development of the spiritual world of a person. The ‘generation of meanings through distinction of meanings‘ logic is a lever that starts independent-functioning automatic processes. Such a spiritual auto-modelling generates symbolic morphisms – what is referred to as drawing ‘castles in the air‘, creating constructions without basement. The author comes to the conclusion that in scientific knowledge, as in poetry, all abilities of associative consciousness on the basis of auto-modelling mechanism are involved and they serve as indicators for creation of form. In this process tools of internal semantic transformations aimed at paramorph exposure of reality are applied. (shrink)

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 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)

Recenzio Kiraly V. Istvan Death and History c. konyverol.

Glava 1. Osmyslenie "ideala" russkim kosmizmom -- Glava 2. Analiz osnovnykh filosofsko-antropologicheskikh ideĭ v russkoĭ religioznoĭ filosofii -- Glava 3. Idei kosmizma v russkoĭ religioznoĭ filosofii -- Glava 4. V.I. Vernadskiĭ o sootnoshenii nauki, filosofii i religii -- Glava 5. Mifologicheskoe i nauchnoe v izuchenii obraza protopopa Avvakuma -- Glava 6. Ėkonomicheskoe razvitie i nravstvennai︠a︡ degradat︠s︡ii︠a︡ cheloveka i obshchestva v format︠s︡ionnom podkhode Karla Marksa i Fridrikha Ėngelʹsa.

v. 1. Obrazovanie v sud'bakh narodov. Education in the fates of nations -- v. 2. Razdumyi︠a︡. Thoughts -- v. 3. Krutogori︠a︡mi zhizni. Steep roads of the life -- v. 4. Ėstetika i tvorchestvo. Aesthetics and creativity -- v. 5. T︠S︡ivilizat︠s︡ii︠a︡ v zhizni planety. The civilization in the life of our planet.

Review the Istvan Kiraly V.'s book: Death and History.

The article analyzes the creativity of one of the most famous Russian neokantians Boris V. Yakovenko. Despite the fact that the work of Yakovenko becomes the subject of analysis of an increasing number of researchers both in Russia and abroad, it has not yet taken place in a systematic analysis. The article attempts to consider the philosophical creativity of the Russian philosopher systematically, revealing both the main directions of European thought that had the greatest influence on the position of Yakovenko (...) and the main areas of philosophy to which the efforts of the national thinker were directed. These, according to the author, include the history of philosophy and the system of so-called transcendental pluralism. It is pointed out that the history of philosophy for Yakovenko is a single holistic process and therefore is the history of the development of philosophical ideas, and not the history of life and work of individual philosophers. According to Yakovenko, the general philosophical scheme of historical development looks like this: from Greek cosmism to German epistemology and the beginning ontological turn in modern philosophy. There is also the belief of B.V. Yakovenko that there is no national philosophy. In his opinion, philosophy, as well as science in General, can only be international. His second main thesis concerning the development of philosophy is that philosophy should be independent from other branches of human knowledge and knowledge. She must not be a servant of theology or science. The article also presents various stages of the Russian philosopher's development of his version of the concept of pluralistic philosophy. According to Yakovenko, only pluralistic philosophy is able to know the essence as the main object of philosophy. (shrink)

Throughout Christianity, its activities are in one way or another connected to the historical reality of its time. Usually, for different epochs, the strength of these bonds was different, but during the Middle Ages, they were significantly stronger than before and after. It is here that perhaps the most important moment was the rise of Christianity, which spread over a relatively short period of time almost throughout Europe. It was then - and never again in all its history - that (...) the Church was able to participate in the formation of all aspects of its contemporary life, in accordance with its spirit. When solving this task, it inevitably came in close contact with the "world" and the various forms in which it was represented. (shrink)

Рассматриваются актуальные проблемы философской антропологии, проводится анализ парадоксов и противоречий, возникающих при изучении человека, тех кардинальных сдвигов в культуре, которые открыли новые стороны человеческого бытия. Для студентов.