We analyze the section from Hesiod’s Works and Days (724–760) that equips the farmer with the expertise necessary to facilitate the household’s harmonious relationship with the gods. We propose that this section with its tabular ordinances represents the earliest collection of Greek religious norms, and we contextualize it both within the structure of the W&D and within the wider framework of Greek religion. The section is carefully developed and purposefully placed towards the end of the poem, with an eye to (...) symmetry and rhythm: Hesiod distributes divinely sanctioned social norms alongside religious norms in three distinct sections of the poem, providing ever more specific cautionary advice in the form of ordinances and injunctions. The passage 724–760 is also artfully structured and divided into ἀπό and ἐπί sections. By drawing attention to overlaps of the Hesiodic material and later inscriptional ritual norms, we demonstrate that they share common linguistic and thematic features. We also demonstrate that well-informed readers such as Plato, Plutarch, and Proclus repeatedly interpreted Hesiod’s norms in the light of their own religious experience. (shrink)

Κίμων ἔγραψε τὴν θύραν τὴν δεξιάν,τὴν δ’ ἐξιόντων δεξιὰν Διονύσιος.Cimon painted the door to the right,and the right door as one goes out, Dionysius.Denys Page correctly classified this epigram, which comes from a series ofSimonideain the ninth book of thePalatine Anthology, as a signature epigram. The Cimon mentioned in the first line of the epigram is regularly identified as Cimon of Cleonae, a late sixth-century B.C. painter commended by Pliny and Aelian for his technique and, possibly, use of perspective. The (...) identity of Dionysius from line 2 is disputed: from little that we know of a painter named Dionysius of Colophon who may have been a younger contemporary of Cimon, it is difficult to reach any conclusion. What connects the two artists is that they were both famed for their portrayal of humans and that they may have entered in a sort of a competition with each other. (shrink)

Deutsche Krankheit: eine Diagnosestellung mit Rückblick und Ausblick auf Krankheitsverlauf.

English abstract: On last day of the year 1999, Russia has entered another era of despotism, that of Vladimir Putin. During his reign, the Putin‘s clan has undermined and infiltrated the mass media, the parliament and the judicial system. Deliberate violation of basic citizen‘s rights, compulsory acquisition of property, government-funded racket, misuse of mass media to scarify and to disinform the peoples belong to the diabolic methods of self-constituted disposers. All this lawlessness has led to exorbitant corruption, mass poverty, economic (...) stagnation, and escalation of crimes. The actual manuscript investigates the roots of Putinism putting the person of Vladimir Putin in the focus of investigation. -/- Russian abstract: В 1999 году, в последний день столетия и тысячелетия, Россия вступила в новую эру деспотизма, эру Владимира Путина. В продолжение его правления, клан Путина коррумпировал и инфильтрировал средства массовой информации, парламент, правовую систему. Умышленное нарушение основных гражданских прав, конфискация собственности, государственный рэкет, злоупотребление средств массовой информации с целью запугивания и дезинформации населения стали дьявольскими методами самоназванных правителей. Всё это привело к безмерной продажности, массовой бедности, экономической стагнации и взрыву преступности. Данный манускрипт исследует корни Путинизма, помещая личность Владимира Путина в центр исследования. (shrink)

Konstitution der Gemeinschaft Rus’. Herausgeber: Dr. Andrej Poleev, Stiftung für die Errichtung der konstitutionellen Ordnung, 2021.

This article defines a public good, arguing that higher education should be considered a public good. This requires moving away from an orthodox economistic understanding of public goods. It also requires understanding the relationship between higher education as both a private good and a public good to the extent that it promotes individual flourishing necessary to the public good.

Lying for a strategic advantage is to be expected in commercial interactions. But would this be more or less obvious when lying could come from either party and question mutually profitable exchange? To explore this, we modify the acquiring-a-company game by letting both, buyer and seller, be privately informed. Specifically, the value of the company for the buyer is known only by the seller; whereas, only the buyer is aware by which proportion the sellers evaluation is lower than that of (...) the buyer. Before bargaining, both parties can reveal what they know via cheap-talk numerical messages. Game theoretically, the pooling equilibrium may or may not allow for trade depending on the commonly known expected evaluation discrepancy. By mutually revealing what one knows, one could boost trade and efficiency. Although strategic misreporting prevails quite generally, it is higher for sellers throughout the experiment. Regarding gender, women misreport less, especially as sellers, and offer higher prices. (shrink)

Roka kot Geschlecht-identiteta -- Vagina, objet petit a kot diferenca -- Smrt kot sprava Todestrieb.

I present the analysis of Kant's transcendental arguments via the following scheme of the Kantian forms of transcendental arguments: the assertion of relevant facts, definitions, and principles of knowledge (i.e. the existence of some synthetic statements a priori) => searching for necessary conditions for those facts to obtain, etc. (the regress from experience to its conditions) => determining the mode of presentation of necessary conditions for those (subjective) capacities of pure consciousness) (i.e., as subjective capacities of human consciousness) => finding (...) of necessary conditions for those (subjective) capacities of pure consciousness as the sources of all objective and valid necessary conditions for some relevant facts, etc- => derivation of important consequences (or developing of some system of transcendental knowledge). However, there must be some transcendental guide of the argument given at the beginning of argumentation. The guide presents us with a purely subjective capacity of knowledge (i.e., the capacity of a purely spatial form of intuition) with the help of special transcendental abstraction. (shrink)

I sketch the basic problem of vagueness - the sorites paradox and propose a new solution. I try to show that the paradoxical result of the sorites arguments arises from combining different language games or representation systems without sufficient care. I propose two solutions, two types of regimentating the sorites. They do not allow an inheritance of the vague property F in the whole sequence of objects. The first introduces some quantitatively determined predicates (quantitative regimentation) and the second (relational regimentation) (...) replaces the equivalence relation between successive objects with a suitable weaker asymmetrical relation ‘is at least as much F as’ (or ‘is at most as much F as’). (shrink)

Science has lost its ethical imperatives as it moved away from a science of ought to a science of is. Subsequently, it might have answers for how we can address global challenges, such as climate change and poverty, but not why we should. This supposedly neutral stance leaves it to politics and religions (in the sense of non-scientific fields of social engagement) to fill in the values. The problem is that through this concession, science implicitly acknowledges that it is not (...) of universal relevance. Objective knowledge, as Karl Popper calls for, might be less easily attainable in the world of ideas and within the confines of scientific idealism. However, if ideas, values and meaning have equal claim to be drivers of change in the sense of causation, aspiring to identify objective knowledge about the world of ideas and of meaning is necessary. If the sciences and disciplines aim to give objectively valid reasons for our actions (and for how to address global challenges), we need to elevate the study of meaning beyond the cultural, disciplinary and ideational delineations. We need to come to a meta understanding of values and meaning equal to objective knowledge about the material world. But differently than in the material world this meta understanding needs to incorporate individual and subjective experiences as cornerstones of objectivity on a meta-level. We need a science of meaning; one that can scientifically answer Kant's third question of 'what may we hope for'."--Page 4 of cover. (shrink)

English Abstract: The manuscript describes a new scientific discipline called Octology, which should unify morphogenetic linguistics and neurobiology to investigate the development of the words, cognition and behavior. -/- Russian Abstract: В книге даётся описание научной дисциплины Октологии, призванной объединять морфогенетическую лингвистику и нейробиологию для исследования словообразования, понимания и поведения. -/- German Abstract: Der Begriff Oktologie (Engl. octology) wurde von Dr. Andrej Poleev in seinem gleichnamigen Aufsatz, der am 8. März 2010 erschienen ist, im Umlauf gebracht, und bezeichnet eine (...) wissenschaftliche Disziplin, welche die morphogenetische Linguistk und Neurobiologie vereint, um die Zusammenhänge zwischen Wahrnehmung, Verhalten und Wortbildung zu erforschen. Die Sprache ist das Mittel zwischenmenschlicher Verständigung, und der Sprache ist dieses Buch gewidmet. Wie entsteht Sprache? Welche sprachliche Formen gab es, gibt es heute, und wird es noch geben? In welchem Verhältnis steht Kultur zur Sprache? Was sind neurobiologische Grundlagen des Denkens und der Verbalisierung mentaler Inhalte? Mit diesen und anderen Fragen befasst sich neue Wissenschaft, die im Jahr 2010 gegründet wurde, um interdisziplinär die Zusammenhänge zwischen Wahrnehmung, Wortbildung und Verhalten zu erforschen. (shrink)

И увидел я новое небо и новую землю, потому что прежнее небо и прежняя земля миновали, и моря уже нет. И я, Иоанн, увидел святой город Иерусалим, новый, снисходящий от Бога с неба, приготовленный как невеста, украшенная для мужа своего. И услышал я громкий голос с неба, говорящий: это скиния Бога с людьми, где Он будет жить с ними; они будут Его народом, а Он будет их Богом. И отрёт Бог всякую слезу с очей их, и смерти уже не будет; (...) ни плача, ни вопля, ни болезни уже не будет, потому что прежнее прошло. А храма я не видел в нём, потому что Господь Бог Всевластный и Агнец — храм его. И город не имеет нужды ни в солнце, ни в луне для освещения своего, потому что слава Божия осветила его, и светильник его — Агнец. Спасённые народы будут ходить во свете его, и цари земные принесут в него славу и честь свою. Ворота его не будут запираться днём, а ночи там не будет. И принесут в него славу и честь народов. И не войдёт в него ничто нечистое и никто преданный мерзости и лжи, а только те, которые написаны у Агнца в книге жизни. (shrink)

Do you sometimes feel like your brand runs you and not the opposite? Are you feeling depressed for that reason? Are you stunned by brands, but then you do not know how to handle them? Would you like to live in a world free of any brand? Are you sure that brands are not alive? Do not worry! Answers to these and many other brand and branding related questions are to be found in this book. But beware: a)You will find (...) out that what you had in mind with branding has little to do with branding as it develops in this book. b)This life cantered branding might addict you. Andrej Drapal is (not yet) known as the Standard Branding Model© author and branding practitioner guilty for more than 40 brands including I Feel Slovenia national brand. What the heck Slovenia? Why not? BRANDLIFE arms you with many mental tools and practical techniques you need to manage brands. Product, service, place, tourist and even personal branding managers will find not only tools but also supporting deeper explanations. Drapal hates how to do it quick fix solutions, but at the end BRANDLIFE is concise branding manual. BRANDLIFE is free from topics and words like: social media, boosting your sales, or three steps to success. But there is abundance of kitchen logic inside. BRANDLIFE is branding philosophy and branding manual at the same time. Confused? You should be, indeed! You have not yet read this book! (shrink)

The speed of development in Big Data and associated phenomena, such as social media, has surpassed the capacity of the average consumer to understand his or her actions and their knock-on effects. We are moving towards changes in how ethics has to be perceived: away from individual decisions with specific and knowable outcomes, towards actions by many unaware that they may have taken actions with unintended consequences for anyone. Responses will require a rethinking of ethical choices, the lack thereof and (...) how this will guide scientists, governments, and corporate agencies in handling Big Data. This essay elaborates on the ways Big Data impacts on ethical conceptions. (shrink)

Neutralita siete a Ownership Unbundling v telekomunikáciách.

Diese spannende sinologisch-philosophische Arbeit liefert ein möglichst umfassendes Bild der Philosophie des Bambus-Wenzi (das in der Hanshu-Bibliographie auf einen Schüler des Laozi zurückgeführt wird), sowie Antworten auf interessante Fragen nach der Identität seiner Protagonisten, seinem argumentativen Aufbau sowie Zeit und Ort seiner Entstehung.

This article examines one aspect of Thomas Aquinas' understanding of abstraction. It shows in which way, according to Aquinas, universal material objects and individual material objects are the starting point for mathematical objects. It comes to the conclusion that for Aquinas there are not only universal mathematical objects (circle, line), but also individual mathematical objects (this circle, that line). Universal mathematical objects are properties of universal material objects and individual mathematical objects are properties of individual material objects. One type of (...) abstractio formae leads from individual material objects to universal mathematical objects, a second type from universal material objects to universal mathematical objects, and a third type from individual material objects to individual mathematical objects. Therefore, the concept of abstractio formae is ambiguous. (shrink)

In this article we consider the material dimensions of schooling as constitutive of the possibilities inherent in “fixing” education. We begin by mapping out the problem of “fixing education,” pointing to the necrophilic tendencies of contemporary education—a desire to kill what otherwise might be life-giving. In this sense, to “fix” education is to make otherwise fluid processes-of-living static. We next point to the material realities of this move to fix. After establishing the material consequences of perpetually fixing schools, we provide (...) a brief overview of two critical perspectives that might be shown as attempts to “unfix” education: critical pedagogy and unschooling. Though both offer critiques of normative education, these approaches are also bound by their failure to fully engage with the material dimensions of schooling. As such, both critical pedagogy and unschooling inadvertently cut off key possibilities for human flourishing within educational environments. In their rush to “unfix”—to counter the necrophilic tendencies of contemporary education—these approaches exclude or otherwise foreclose upon resistive challenges to the normative order that extend from the margins. In response, we turn to the possibilities for unschooling within the materially public spaces of schools. These are the spaces where fixity fails—possibility extends from unschooling in schools, from unfixing the process of fixing education. We end by considering the possibilities inherent in Community Service Learning as a valuable means to engage in a radically public, and unfixed, educational system. (shrink)

T. Kuhn opposes in his articles on history of science the union of the philosophy and history of science. He is defending an interdisciplinary dialog between both sciences. A given problem would be explained there from the point of view od the philosophy of science and of the history of science but not by a unified point of view. However, Kuhn gave with his theory of scientific revolutions the basis for a new science: the theory of the development of science. (...) This science unifies even the analysis of the historical development of science with the rational reconstruction of the development of science. (shrink)

In diesem Essay analysiert der Autor Wittgensteins Kritik an einigen Annahmen, die für einen Großteil der Kognitionswissenschaft von zentraler Bedeutung sind. Diese umfassen die Konzepte von komputationalen Prozessen im Gehirn, die mentale Zustände und Prozesse hervorbringen, die algorythmische Informationsprozessierung im Gehirn , das Gehirn als Maschine, den psychophysischen Parallelismus, die Denkmaschine sowie die Konfusion der Regel, die dem Benehmen folgt im Einklang mit dieser Regel. Nach des Autors Meinung haben die Theoretiker der Kognitionswissenschaft Wittgensteins Kritik noch immer nicht ernsthaft erörtert, (...) so dass sie, was verwundern mag, häufig die Frage „Wie funktioniert das?“ mit der Frage „Was macht das?“ verwechseln. Doch ihr „verhängnisvollster“ Fehler besteht in der Verwechslung interner komputationaler Prozesse, die im Gehirn stattfinden mit sozialbegründeten, alltäglichen Kriterien des Erkennens und der Klassifizierung des Inhalts und des Wissens vom Inhalt mentaler Zustände. (shrink)

Wie jedes Krankenhaus hat Charité ihre Geschichte, die mit dem Erlaß des preußischen Königs Friedrich I. vom 14. November 1709 zur Gründung von Lazareth-Häusern anfing, um der Ausbreitung der Pest entgegenzuwirken, wozu es allerdings in Berlin nie gekommen ist. Am 9. Januar 1727 verfügte König Friedrich Wilhelm I. die Umwandlung des vor dem Spandowischen Tor errichteten Lazareth in ein Hospital und nannte es „das Haus die Charité“ nach dem Vorbild von Hôpital de la Charité in Paris. -/- Das Wort und (...) der Begriff Charité ist wesentlich älter als das Krankenhaus. Das Französische charité ist äquivalent dem Englischen charity und dem Deutschen Barmherzigkeit, während ihre Ursprünge im Griechischen zu finden sind: χάρις bedeutet Gnade, Gunst, χαριτόω Gnade oder Gunst zeigen oder empfangen, favorisieren oder favorisiert werden, gnädig oder begnadet sein. Das Krankenhaus ist ein Ort der Gnade, welche den Kranken und Bedürftigen zusteht aufgrund allgemeiner Verpflichtung, seinen Nächsten so zu lieben wie sich selbst. Die Gunst und die Gnade zu erweisen heißt auch, sich zu erbarmen und mitleidig sein, eigenes Herz für fremdes Leid zu offnen. -/- Seit ihrer Gründung weichte Charité von diesem Grundgedanke mehrmals ab, was bisher in ihrer Geschichtsschreibung mehr oder weniger wahrheitsgetreu festgehalten wurde. Dieser Tradition des Festhaltens und der Wiedergabe der Wahrheit bin ich verpflichtet, weil offizielle Geschichtsschreibung erneut beginnt, von der Realität abzuweichen und die Tatsachen zu leugnen, die sowohl unzweifelhaft sind als auch unzweifelhaft würdig sind, erzählt zu werden, weil es dabei um die Frage des Auftrags der Charité geht. -/- Charité wurde gegründet, um das Unheil abzuwenden, dennoch war ihre Geschichte keine Heilsgeschichte, wie ich bereits feststellte. Das Unheil setzte sich im 21. Jahrhundert fort, was ich zu unterbinden suche. Einziges Heilmittel dagegen ist die Wahrheit, daran besteht kein Zweifel, und der Weg, um die Wahrheit zu erkennen, ist die Barmherzigkeit. (shrink)

The paper discusses the conceptual and methodological challenges of developing measures of stereotypes and prejudice for use in Slovakia. Developing these measures was the first step in a research project aimed at testing the effectiveness of direct and indirect contact interventions to reduce prejudice against stigmatized minorities, particularly the Roma. The first major problem in this kind of research relates to measuring the impact of interventions, as standardized instruments for measuring prejudice have yet to be developed in Slovak. The second (...) problem concerns the risk that the interventions will fail to reduce anti-Roma prejudice, because of the strong stigmatization of the Roma minority in Slovakia. The paper also reviews existing measures of stereotypes and prejudice in social psychology and discusses their applicability for measuring anti-Roma prejudice in Slovakia. It is argued that measures of stereotypes and prejudice should be designed and used in a sensitive manner and that in the process of measuring various forms of social bias we should avoid reproducing its cognitive, emotional and behavioural manifestations. (shrink)

The paper gives an analysis of the conception of rationality of two influential representatives of the 20th century theory of urbanism, and their philosophical grounds. It also outlines the problem of modern rationality, questions its character and points out, that for the time being the transition to a new way of thinking is problematic.

Stephen Yablo has argued for metaontological antirealism: he believes that the sentences claiming or denying the existence of numbers (or other abstract entities or mereological sums) are inapt for truth valuation, because the reference failure of a numerical singular term (or a singular term for an abstract entity or a mereological sum) would not produce a truth value gap in any sentence containing that term. At the same time, Yablo believes that nothing similar applies to singular terms that aim to (...) refer to an entity whose existence or non-existence is a factual matter, e.g. ‘the king of France’: the failure of the presupposition that there is a unique French king makes some sentences with the term ‘the king of France’, in particular “The king of France is bald”, gappy. In this paper I will show that the sentence “The king of France is bald” must be false, and not gappy, according to Yablo’s own criteria and that, furthermore, the presupposition that the term ‘the king of France’ refers presents a fail-safe mechanism in the same way Yablo thinks abstract presuppositions do—this undermines his argument for metaontological antirealism. (shrink)

A. Poleev. Constitutional order in Russia. Enzymes, Revised print edition 2020.

The monograph is focused on the subjectivity of aesthetic experience and the problem of rational interpretation of emotionality. The text studies why does an aesthetic experience exist, what is its content and what is its informational role and structure? Has beauty any cognitive value? Can we analyse beauty? In what sense we can think about the information content of aesthetic experience? The second topic of the book is a cognitive role of emotionality and its research. Why we have emotions? What (...) can they tell us about yourself and about the world? The methodology of the study is designed as a phenomenological research of subjective experience that is combined with the newest results in Cognitive science research. --Page 4 of cover. (shrink)

The book is a second volume of the project, which is focused on a systematic examination of aesthetic experience by the unification of philosophical and cognitive-scientific approaches to beauty and aesthetic experience. This volume is focused on the analysis of selected aspects of aesthetic experience, especially on methodological problems and aspects of philosophical and scientific research, the question of the complementarity and compatibility of methods, and needs to interdisciplinary and multidisciplinary research. Authors of the chapters are considering about diverse areas (...) of perception of beauty, e.g.: pleasure by face perception; the synchronicity by music; the problems of musical chills; the psychosomatic unity of dance; or the problem of development of aesthetic appreciation. (shrink)

We prove the following theorems: (1) If X has strong measure zero and if Y has strong first category, then their algebraic sum has property s 0 . (2) If X has Hurewicz's covering property, then it has strong measure zero if, and only if, its algebraic sum with any first category set is a first category set. (3) If X has strong measure zero and Hurewicz's covering property then its algebraic sum with any set in APC ' is a (...) set in APC '. (APC ' is included in the class of sets always of first category, and includes the class of strong first category sets.) These results extend: Fremlin and Miller's theorem that strong measure zero sets having Hurewicz's property have Rothberger's property, Galvin and Miller's theorem that the algebraic sum of a set with the γ-property and of a first category set is a first category set, and Bartoszynski and Judah's characterization of SR M -sets. They also characterize the property (*) introduced by Gerlits and Nagy in terms of older concepts. (shrink)

The article presented here thematizes Heidegger’s view of affectivity, experience and passions in the context of his reading of Nietzsche’s philosophy. Following the basic plan of Heidegger’s analysis of moods (especially fear and anxiety) in Being and Time, the author attempts to show us what Heidegger’s phenomenology of affectivity would have enabled us to see in the phenomenon of anger if Heidegger had elaborated it. The author analyzes anger as a social and moral emotion through the prism of what “angry” (...) phenomena have in common; what we perceive when we are angry; and what it is for us that anger is even about. In conclusion, anger is presented as something existential that not only uncovers existence itself, but above all the relationship of our will to phenomena that are not acceptable to us. (shrink)

In this article, I argue that the Laozi 老子 offers a variety of cosmogenic accounts, including the one expressed by means of the artisan metaphors of “uncarved wood”, “vessels”, and “cutting”. These metaphors and the images related to them often appeared in the given context in ancient Chinese literature depicting the physical emergence of the world as a process of progressive differentiation out of the original state of “chaos.” Thus, this account ultimately served as a cosmic justification for the establishment (...) of distinctions and hierarchy within human society. However, as used in the Laozi, the artisan metaphors promulgate a type of social hierarchy that is characteristically informed by the values of ziran 自然 and wuwei 無為. My argumentation goes against the common tendency of Western scholars to regard the notions of craft appearing in the Laozi as relating exclusively to human activities, connoting “artifice,” that is, as detrimental to the “natural” run of the Way. By referring to the most prominent traditional commentaries of the work, I argue that this view was supported only marginally, if at all, in early China and that its emergence appears to be a reaction to and a rejection of the initial Western interpretation of the same terms, one that was heavily influenced by the Christian worldview. (shrink)